1. Hebrew Bible, Exodus, 29.34 (9th cent. BCE - 3rd cent. BCE)
| 29.34. וְאִם־יִוָּתֵר מִבְּשַׂר הַמִּלֻּאִים וּמִן־הַלֶּחֶם עַד־הַבֹּקֶר וְשָׂרַפְתָּ אֶת־הַנּוֹתָר בָּאֵשׁ לֹא יֵאָכֵל כִּי־קֹדֶשׁ הוּא׃ | 29.34. And if aught of the flesh of the consecration, or of the bread, remain unto the morning, then thou shalt burn the remainder with fire; it shall not be eaten, because it is holy." |
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2. Hebrew Bible, Leviticus, 1.4, 3.2, 3.8, 7.17 (9th cent. BCE - 3rd cent. BCE)
| 1.4. וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃ 3.2. וְסָמַךְ יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב׃ 3.8. וְסָמַךְ אֶת־יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וְשָׁחַט אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִיב׃ 7.17. וְהַנּוֹתָר מִבְּשַׂר הַזָּבַח בַּיּוֹם הַשְּׁלִישִׁי בָּאֵשׁ יִשָּׂרֵף׃ | 1.4. And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him." 3.2. And he shall lay his hand upon the head of his offering, and kill it at the door of the tent of meeting; and Aaron’s sons the priests shall dash the blood against the altar round about." 3.8. And he shall lay his hand upon the head of his offering, and kill it before the tent of meeting; and Aaron’s sons shall dash the blood thereof against the altar round about." 7.17. But that which remaineth of the flesh of the sacrifice on the third day shall be burnt with fire." |
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3. Josephus Flavius, Jewish War, 2.197, 2.409 (1st cent. CE - 1st cent. CE)
| 2.197. The Jews said, “We offer sacrifices twice every day for Caesar, and for the Roman people;” but that if he would place the images among them, he must first sacrifice the whole Jewish nation; and that they were ready to expose themselves, together with their children and wives, to be slain. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; |
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4. Josephus Flavius, Against Apion, 2.77 (1st cent. CE - 1st cent. CE)
| 2.77. we also offer perpetual sacrifices for them; nor do we only offer them every day at the common expenses of all the Jews, but although we offer no other such sacrifices out of our common expenses, no, not for our own children, yet do we this as a peculiar honor to the emperors, and to them alone, while we do the same to no other person whomsoever. |
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5. Mishnah, Hulin, 2.7 (1st cent. CE - 3rd cent. CE)
| 2.7. If one slaughtered for a non-Jew, the slaughtering is valid. Rabbi Eliezer declares it invalid. Rabbi Eliezer said: even if one slaughtered a beast with the intention that a non-Jew should eat [only] its liver, the slaughtering is invalid, for the thoughts of a non-Jew are usually directed towards idolatry. Rabbi Yose said: is there not a kal vehomer argument? For if in the case of consecrated animals, where a wrongful intention can render invalid, it is established that everything depends solely upon the intention of him who performs the service, how much more in the case of unconsecrated animals, where a wrongful intention cannot render invalid, is it not logical that everything should depend solely upon the intention of him who slaughters!" |
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6. Mishnah, Menachot, 9.8 (1st cent. CE - 3rd cent. CE)
| 9.8. All lay hands on the offering except a deaf-mute, an imbecile, a minor, a blind man, a gentile, a slave, an agent, or a woman. The laying on of hands is outside the commandment. [One must lay] the hands: On the head of the animal, Both hands In the place where one lays on the hands there the animal must be slaughtered; And the slaughtering must immediately follow the laying on of hands." |
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7. Mishnah, Zevahim, 4.5-4.6 (1st cent. CE - 3rd cent. CE)
| 4.5. The sacrifices of non-Jews: one is not liable on their account for piggul, remt, or defilement, and if [a priest] slaughters them outside [the Temple], he is not liable, the words of Rabbi Meir. But Rabbi Yose declares him liable. The things for which one is not liable on account of piggul, one is liable on account of remt and defilement except blood. Rabbi Shimon declares one liable for anything which is normally eaten, but for wood, frankincense and incense, one is not liable for [transgressions involving] defilement." 4.6. The sacrifice is slaughtered for the sake of six things:For the sake of the sacrifice, For the sake of the sacrificer, For the sake of the [Divine] Name, For the sake of fire-offerings, For the sake of fragrance, For the sake of pleasing; And a hatat and an asham for the sake of sin. Rabbi Yose said: even if one did not have any of these purposes in his heart, it is valid, because it is a regulation of the court. Since the intention is determined only by the worshipper." |
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8. Mishnah, Shekalim, 1.5 (1st cent. CE - 3rd cent. CE)
| 1.5. Even though they said, “they don’t exact pledges from women, slaves or minors, [yet] if they paid the shekel it is accepted from them. If a non-Jew or a Samaritan paid the shekel they do not accept it from them. And they do not accept from them the bird-offerings of zavin or bird-offerings of zavot or bird-offerings of women after childbirth, Or sin-offerings or guilt-offerings. But vow-offerings and freewill-offerings they do accept from them. This is the general rule: all offerings which can be made as a vow-offering or a freewill-offering they do accept from them, but offerings which cannot be made as a vow-offering or a freewill-offering they do not accept from them. And thus it is explicitly stated by Ezra, as it is said: “You have nothing to do with us to build a house unto our God” (Ezra 4:3)." |
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9. New Testament, 2 Corinthians, 1.12, 5.11 (1st cent. CE - 1st cent. CE)
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10. New Testament, Romans, 2.15, 13.5 (1st cent. CE - 1st cent. CE)
| 2.15. in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 13.5. Therefore you need to be in subjection, not only because of the wrath, but also for conscience' sake. |
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11. Tosefta, Avodah Zarah, 2.3-2.4, 4.8, 4.11, 5.2 (1st cent. CE - 2nd cent. CE)
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12. Tosefta, Peah, 4.1 (1st cent. CE - 2nd cent. CE)
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13. Tosefta, Pesahim, 1.7 (1st cent. CE - 2nd cent. CE)
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14. Tosefta, Shabbat, 1.22, 7.23 (1st cent. CE - 2nd cent. CE)
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15. Tosefta, Yevamot, 8.1 (1st cent. CE - 2nd cent. CE)
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16. Tosefta, Zevahim, 2.17, 5.13 (1st cent. CE - 2nd cent. CE)
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17. Tosefta, Terumot, 1.14 (1st cent. CE - 2nd cent. CE)
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18. Tosefta, Shekalim, 1.7 (1st cent. CE - 2nd cent. CE)
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19. Babylonian Talmud, Zevahim, None (3rd cent. CE - 6th cent. CE)
| 116b. דאפילו אקשויי נמי לא אקשו ומנא ידעה דאמר מר אין לך כל שר ונגיד שלא בא על רחב הזונה,אמרו בת י' שנים היתה כשיצאו ישראל ממצרים וזנתה [כל] מ' שנה שהיו ישראל במדבר אחר נ' שנה נתגיירה אמרה יהא מחול לי בשכר חבל חלון ופשתים:,אמר מר ועובדי כוכבים בזמן הזה רשאין לעשות כן מנא ה"מ דת"ר (ויקרא יז, א) דבר אל בני ישראל בני ישראל מצווין על שחוטי חוץ ואין העובדי כוכבים מצווין על שחוטי חוץ,לפיכך כל אחד ואחד בונה לו במה לעצמו ומקריב עליה כל מה שירצה א"ר יעקב בר אחא אמר רב אסי אסור לסייען ולעשות שליחותן אמר רבה ולאורינהו [להו] שרי,כי הא דאיפרא הורמיז אימיה דשבור מלכא שדרה קורבנא לרבא שלחה ליה אסקוה ניהליה לשם שמים אמר להו לרב ספרא ולרב אחא בר הונא זילו ודברו תרי עולמי גולאי וחזו היכא דמסקא ימא שירטון ושקלו ציבי חדתי ואפיקו נורא ממרא חדתא ואסקוה ניהליה לשם שמים,א"ל אביי כמאן כר"א בן שמוע דתניא ר' אלעזר בן שמוע אומר מה מזבח שלא ישתמש בו הדיוט אף עצים שלא ישתמש בהן הדיוט והא מודה ר"א בן שמוע בבמה,דתניא כתוב אחד אומר (דברי הימים א כא, כה) ויתן דוד לארנן במקום שקלי זהב משקל שש מאות וגו' וכתיב (שמואל ב כד, כד) ויקן דוד את הגרן ואת הבקר בכסף שקלים חמשים הא כיצד,גובה מכל שבט ושבט חמשים שהן שש מאות רבי אומר משום אבא יוסי בן דוסתאי בקר [ועצים] ומקום מזבח בנ' וכל הבית כולו בשש מאות,ר"א בן שמוע אומר בקר ועצים ומקום מזבח בנ' וכל הבית כולו בשש מאות דכתיב (שמואל ב כד, כב) ויאמר ארונה אל דוד יקח ויעל אדוני המלך [הטוב בעיניו] ראה הבקר לעולה והמוריגים [וכלי הבקר] לעצים ורבא אמר לך התם נמי בחדתי,מאי מוריגים אמר עולא מטה של טורבל מאי מטה של טורבל אמר אביי עיזא דקרקסא דדיישן דישאי אמר אביי מאי קרא (ישעיהו מא, טו) הנה שמתיך למורג חרוץ חדש בעל פיפיות,מקרי ליה רבא לבריה ורמי ליה קראי אהדדי כתיב ויתן דוד לארנן וגו' וכתיב ויקן דוד וגו' הא כיצד גובה מכל שבט ושבט חמשים שהן שש מאות,ואכתי קשיין אהדדי התם כסף הכא זהב אלא ה"ק גובה כסף במשקל שש מאות זהב:,קדשים קלים נאכלים [בכל מחנה ישראל]: אמר רב הונא בכל מקומות ישראל אבל מחנה לא הוי,איתיביה ר"נ לרב הונא ומחנות במדבר לא הואי והא תניא כשם שמחנה במדבר כך מחנה בירושלים מירושלים להר הבית מחנה ישראל מהר הבית לשער נקנור מחנה לויה,מכאן ואילך מחנה שכינה והן הן קלעים שבמדבר,אלא אימא בכל מקום מחנה ישראל פשיטא מהו דתימא איפסלו ביוצא קמ"ל,ואימא ה"נ אמר קרא (במדבר ב, יז) ונסע אהל מועד אע"פ שנסע אהל מועד הוא,תניא רשב"י אומר עוד אחרת היתה וחיל עזרת נשים היא ולא היו עונשין עליה ובשילה לא היו אלא שני מחנות בלבד,הי מינייהו לא הוה אמר רבה מסתברא דמחנה לויה הואי דאי סלקא דעתך מחנה לויה לא הואי | 116b. The Gemara replies that Rahab used this phrase euphemistically, to say that their fear was so great bthattheir male organs bwere not evenable to bbecome erect,as “ ikama /i” also means rise. The Gemara asks: bAnd how didRahab bknowthis? The Gemara replies: bAs the Master said: You do not have any prince or rulerat that time bwho did not engage in intercourse with Rahab the prostitute. /b,The Gemara adds that the Sages bsaidwith regard to Rahab: bShe was ten years old when the Jewish people left Egypt, and she engaged in prostitution all forty years that the Jewish people were in the wilderness. Afterthat, when she was bfifty yearsold, she bconvertedwhen the two spies visited her. bShe said: Mayall of my sins of prostitution bbe forgiven me as a rewardfor having endangered myself with the brope, window, and flax,by means of which I saved Joshua’s two spies. Rahab first concealed the spies in stalks of flax, and later assisted them in exiting her home by lowering them from the window with a rope (see Joshua 2:6 and 2:15).,§ bThe Master saidin the ibaraitathat discussed the sacrifice of offerings before the construction of the Tabernacle: bAnd today gentiles are permitted to do so,i.e., to sacrifice offerings outside the Temple courtyard, despite the fact that this is forbidden for the Jews. The Gemara asks: bFrom where are these mattersderived? bAs the Sages taughtwith regard to the verses that prohibit the slaughter of offerings outside the Temple: b“Speakto Aaron, and to his sons, and btoall bthe children of Israel”(Leviticus 17:2). This indicates that only bJews are commanded with regard toofferings bslaughtered outsidethe Temple, bbut gentiles are not commanded with regard toofferings bslaughtered outsidethe Temple., bTherefore, each and everygentile may, if he desires, bconstructa private baltar for himself, and sacrifice upon it whatever he desires. Rabbi Ya’akov bar Aḥa saysthat bRav Asi says:Although it is permitted for gentiles to sacrifice offerings outside the Temple courtyard, it is bprohibitedfor a Jew bto assist them or to fulfill their agencyin this matter, as sacrificing in this manner is forbidden for a Jew. bRabba said: But to instruct themhow to sacrifice outside the Temple is bpermitted. /b,This is bsimilar to thatincident in bwhich Ifera Hurmiz, the mother of King Shapurof Persia, bsent an offering to Rava,with which bshe sentthis message bto him: Sacrifice this for me, for the sake of Heaven.Rava bsaid to Rav Safra and to Rav Aḥa bar Huna: Go, take twogentile byouths of the same age,i.e., similar to one another, so that the sacrifice will be performed with maximal beauty, band see where the seacurrently braises silt [ isirton /i],which is a place that no one has used before. bAnd take new wood and bring out fire from new vessels, andthe two youths will bsacrificethe offering bfor her, for the sake of Heaven. /b, bAbaye said toRava: bIn accordance with whoseopinion was the instruction to sacrifice exclusively with new wood? Was it bin accordance withthe opinion of bRabbi Elazar ben Shammua? As it is taughtin a ibaraitathat bRabbi Elazar ben Shammua says: Just asthe baltaris a place bthat is not used by an ordinaryperson, bso too,the bwoodthat will be used bmust not be used by an ordinaryperson. The Gemara asks: bBut doesn’t Rabbi Elazar ben Shammua concedethat binthe case of a private baltarthe wood need not be new?, bAs it is taughtin a ibaraita /i: With regard to David’s purchase of the site of the Temple, when he wished to build an altar there at God’s instruction, bone verse states: “So David gave to Or for the place six hundred shekels of gold by weight.And David built there an altar to the Lord, and offered burnt offerings and peace offerings” (I Chronicles 21:25–26). bAnd it is writtenelsewhere: b“So David bought the threshing floor and the oxen for fifty shekels of silver.And David built there an altar to the Lord, and offered burnt offerings and peace offerings” (II Samuel 24:24–25). bHowcan bthesetexts be reconciled?,David would bcollect from each tribeof the twelve tribes bfiftyshekels, bwhich area sum of bsix hundredshekels. bRabbiYehuda HaNasi bsays in the name of Abba Yosei ben Dostaithat there is another explanation: David purchased the bcattle andthe bwood and the site ofthe baltar for fiftyshekels, bandhe purchased the site of bthe entire Temple for six hundredshekels., bRabbi Elazar ben Shammua sayslikewise: David purchased the bcattle andthe bwood and the site ofthe baltar for fiftyshekels, bandthe site of bthe entire Temple for six hundredshekels, bas it is written: “And Araunah said to David: Let my lord the king take and offer that which is good in his eyes; see the cattle for the burnt offering, and the threshing tools, and the implements of the cattle for the wood”(II Samuel 24:22), to which David replied: “No, but I will buy it from you at a price” (II Samuel 24:24). Consequently, according to the opinion of Rabbi Elazar ben Shammua, David purchased the threshing instruments and the furniture of the oxen for use as wood. bAnd Ravacould have bsaid to youin response: bThere too,in the case of David, the verse is dealing bwith newvessels that had not yet been used.,The Gemara asks: bWhatare b“the threshing instruments [ imorigim /i]”mentioned in the verse? bUlla said:It is ba iturbalbed.The Gemara asks: bWhatis ba iturbalbed? Abaye said:It is ba heavy, serrated board [ idekurkesa /i],used bfor threshing. Abaye said: What is the versefrom which the meaning of imorigimis derived? b“Behold, I have made you a new threshing board [ imorag /i] having sharp teeth; you shall thresh the mountains, and beat them small, and shall make the hills as chaff”(Isaiah 41:15). This verse indicates that a imoraghas grooves and teeth, and is used for threshing.,With regard to the contradiction between the verses that relate the sum of shekels paid by David, the Gemara says that bRavawas bteachingthese verses bto his son, and raised a contradiction between verses: It is written: “So David gave to Or… /bsix hundred shekels of gold by weight” (I Chronicles 21:25), band it is written: “So David bought… /bfifty shekels of silver” (II Samuel 24:24). bHowcan bthesetexts be reconciled? David would bcollect from each tribeof the twelve tribes bfiftyshekels, bwhich area sum of bsix hundredshekels.,The Gemara asks: bButthese verses bare still difficult,as they contradict bone another,since btherein the book of Samuel it is stated that David paid bsilvershekels, while bherein Chronicles it is stated that he paid bgoldshekels. The Gemara replies: bRather, thisis what the verses are bsaying:David would bcollectfrom each tribe bsilvershekels that had the value of fifty gold shekels in weight, so that the value of the final sum was equal to bsix hundred goldshekels.,§ The mishna teaches that once the Tabernacle was established in the wilderness, bofferings of lesser sanctitywere beaten throughout the camp of Israel. Rav Huna says:This means that offerings of lesser sanctity were eaten bin anyof the bplacesthat ban Israelitewould be found. bBut there was noactual bcamp,outside of which it was prohibited to eat the offerings., bRav Naḥman raised an objection to Rav Huna: And were there not campswhen the Jews were bin the wilderness? But isn’t it taughtin a ibaraita(see iTosefta /i, iKelim Bava Kamma1:12): bJust asthere was ba camp in the wildernessthat was divided into different sections, with each section having particular ihalakhotpertaining to the consumption of offerings and to the ritually impure individuals who were prohibited from entering there, bso too,there is a corresponding bcamp in Jerusalem:The area bfromthe walls of bJerusalem to the Temple Mounthas the status of bthe Israelite camp.The area bfrom the Temple Mount to Nicanor’s Gateat the entrance to the Temple courtyard has the status of bthe Levite camp. /b, bFrom thatpoint bonward,i.e., from the entrance to the Temple courtyard, the area has the status of bthe camp of the Divine Presence; andthe Temple courtyard has the same status as the area within bthe curtainssurrounding the courtyard of the Tabernacle bin the wilderness. /b,The Gemara replies: bRather, saythat Rav Huna meant that when the Tabernacle was in the wilderness, offerings of lesser sanctity could be consumed bwherever the Israelite campwas located. The Gemara asks: Isn’t that bobvious?Wherever the Jews were located in the wilderness was where the Israelite camp was. The Gemara responds: bLest you saythat during the periods of travel between encampments the offerings were taken outside the Israelite camp, and bwerethereby bdisqualified due tothe meat’s bleavingthe area within the partitions, Rav Huna bteaches usthat the meat is not disqualified.,The Gemara asks: bButwhy not bsaythat this is bindeed so,i.e., that the meat is disqualified because it left the camp? The Gemara answers that bthe verse states: “Then the Tent of Meeting,with the camp of the Levites, bshall travelin the midst of the camps; as they encamp, so shall they travel” (Numbers 2:17), which indicates that balthough it traveledfrom its place bit isstill bthe Tent of Meeting.Similarly, the Israelite camp retains its status even while traveling.,§ With regard to the division of Jerusalem into three camps, bit is taughtin a ibaraitathat bRabbi Shimon ben Yoḥai says: There was an additionalcamp in Jerusalem, within the area of the Temple Mount, band itwas bthe rampart of the women’s courtyard.The Sages rendered it prohibited for certain ritually impure individuals to enter that area, bbut they would not punishthem bforentering bit,as by Torah law it does not constitute a distinct section of the Temple Mount but has the status of the Levite camp. The ibaraitaadds: bAndwhen the Tabernacle was bin Shiloh there were only two camps. /b,The Gemara asks: bWhich ofthe three camps that were present in the wilderness bwas notpresent in Shiloh? bRabba said: It stands to reason that the Levite camp waspresent, but the Israelite camp was not. bAs, if it enters your mind to saythat bthe Levite camp was notpresent in Shiloh |
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