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Tiresias: The Ancient Mediterranean Religions Source Database



11960
Mishna, Meilah, 1.3


אֵמוּרֵי קָדָשִׁים קַלִּים שֶׁיָּצְאוּ לִפְנֵי זְרִיקַת דָּמִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מוֹעֲלִין בָּהֶן, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל נוֹתָר וְטָמֵא. רַבִּי עֲקִיבָא אוֹמֵר, מוֹעֲלִין בָּהֶן, וְחַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא:If the innards of sacrifices of that have a lower degree of holiness were taken out [of the Temple court] before the blood was sprinkled:Rabbi Eliezer says: they are not subject to the laws of sacrilege and one cannot become guilty of [transgressing with them the laws of] notar, piggul and defilement. Rabbi Akiva says: they are subject to the laws of sacrilege and one can become guilty of [transgressing with them the laws of] notar, piggul and defilement.


Intertexts (texts cited often on the same page as the searched text):

2 results
1. Hebrew Bible, Leviticus, 7.18 (9th cent. BCE - 3rd cent. BCE)

7.18. וְאִם הֵאָכֹל יֵאָכֵל מִבְּשַׂר־זֶבַח שְׁלָמָיו בַּיּוֹם הַשְּׁלִישִׁי לֹא יֵרָצֶה הַמַּקְרִיב אֹתוֹ לֹא יֵחָשֵׁב לוֹ פִּגּוּל יִהְיֶה וְהַנֶּפֶשׁ הָאֹכֶלֶת מִמֶּנּוּ עֲוֺנָהּ תִּשָּׂא׃ 7.18. And if any of the flesh of the sacrifice of his peace-offerings be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it shall be an abhorred thing, and the soul that eateth of it shall bear his iniquity."
2. Mishnah, Zevahim, 3.6, 4.5, 5.1, 5.7-5.8, 10.1, 10.5 (1st cent. CE - 3rd cent. CE)

3.6. If he slaughtered it with the intention of leaving its blood or its innards for the next day, or of carrying them outside of their place: Rabbi Judah disqualifies [it], But the sages declare it valid. [If he slaughtered it] with the intention of sprinkling [the blood] on the ascent, [or on the altar] but not against its base; or of applying below [the scarlet line] what should be applied above, or above what should be applied below, or without what should be applied within, or within what should be applied without; [Or with the intention] that unclean [persons] should eat it, [or] that unclean [priests] should offer it; [Or] that uncircumcised [persons] should eat it, [or] that uncircumcised persons should offer it; [Or with the intention] of breaking the bones of the pesah, or eating of it before it is roasted; Or of mingling its blood with the blood of invalid [sacrifices]; [In all of these cases] it is valid, because an [illegitimate] intention does not disqualify [a sacrifice] except when it refers to after its time or outside its prescribed place, and [in the case of] a pesah and a hatat, [the intention to slaughter them] for the sake of their being a different sacrifice." 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." 5.1. Which is the place [for the offering] of the sacrifices?Most holy sacrifices are slaughtered on the north [side of the altar]. The bullock and the goat of Yom Kippur are [done] at the north, and the receiving of their blood is [performed] with ministering vessels at the north, and their blood requires sprinkling between the poles [of the ark], on the curtain, and on the golden altar. [The omission of] a single application of [the blood] invalidates [them]. He [the priest] would pour out the remainders of the blood on the western base of the outer altar, but if he did not pour it out, he did not invalidate [the sacrifice]." 5.7. The shelamim is a sacrifice of lesser sanctity. It may be slaughtered in any part of the Temple court, and its blood requires two sprinklings, which constitute four. And they are eaten in any part of the city, by any person, prepared in any way, during two days and one night. The parts of them which are raised are governed by the same law, save that these are eaten [only] by the priests, their wives, their children and their slaves." 5.8. The first-born animal, tithe and the pesah are sacrifices of lesser sanctity. They are slaughtered in any part of the Temple court, and their blood requires one sprinkling, provided that he applies it against the base [of the altar]. They differ in the [rules governing] their eating: The first-born animal is eaten by priests [only], the tithe is eaten by anyone and they can be eaten in any part of the city, prepared in any manner, during two days and one night. The pesah can be eaten only at night, only until midnight, and it can be eaten only by those registered for it, and it can be eaten only when roasted." 10.1. Whatever is more frequent than another, takes precedence over the other. The daily offerings precede the additional offerings; The additional offerings of Shabbat precede the additional offerings of Rosh Hodesh; The additional offerings of Rosh Hodesh precede the additional offerings of Rosh Hashanah. As it is said, “You shall present these in addition to the morning portion of the regular burnt offering” (Numbers 28:23)." 10.5. All hatats in the Torah precede ashams, except the asham of a metzora (one with a skin affliction), because it comes to make [a person] fit. All ashams of the Torah must be two-year olds and [two] silver shekels in value, except a nazirite’s asham and the asham of a metzorah, for they are a year old, and need not be [two] silver shekels in value."


Subjects of this text:

subject book bibliographic info
consumption,permissibility of Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 45
contemplation,and making Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 132
creation,plotinus' model of" '85.0_132@god,as object of desire Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 132
designation of an offering Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 45
god,thought of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 132
meat,consumption of Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 45
meat-eating / feast / meal,sacrifice and/as Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 192
metaphysics,unmoved mover in Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 132
mishnah,and sacrifice Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 192
philo of alexandria,on divine providence Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 132
piggul Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 45
plotinus,on demiurge's creativity" Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 132
production,and contemplation' Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 132
ritual narrative Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 45
sacrifice,animal,in judaism v,vi Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 192
slaughter,time and place of Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 192
time Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 45
validity Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 45