Habitual Sinners

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§ Rav Ashi said in resolution of the apparent contradiction in the mishna that this is what the mishna is teaching: Everyone slaughters, and even a Jewish transgressor [meshummad]. The Gemara asks: A transgressor of what sort? The Gemara answers: It is one whose transgression is to eat unslaughtered animal carcasses to satisfy his appetite, i.e., for his convenience. And the ruling of the mishna is in accordance with the statement of Rava…

Chullin 3a:13

Rabbi Yoḥanan said to Rabbi Abbahu: I teach that the verse: “And so you shall do with every lost item of your brother” (Deuteronomy 22:3), serves to include the apostate in one’s obligation to return a lost item to another Jew; and you say that one may lower him into a pit? Remove the term apostate from here. The Gemara asks: And let Rabbi Abbahu answer Rabbi Yoḥanan as follows: Here, with regard to a lost item, the verse includes an apostate because it is referring to an apostate who eats non-kosher meat due…

Avodah Zarah 26b:2-5

The Gemara answers: Say that the mishna should read as follows: Hurry, and do whatever you have to do before the day goes out [yotzi hayom], i.e., before the end of Friday. And if you wish, say: It is not difficult. Here, where the mishna implies that a Sadducee may renounce his rights in an alleyway, it refers to an apostate of the kind who desecrates Shabbat in private; here, where the baraita implies that a Sadducee may not renounce his rights in an alleyway…

Eruvin 69a:6-69b:9

The Sages taught: One who ate forbidden fat is an apostate. And who is an apostate? It is one who ate animal carcasses or animals with wounds that will cause them to die within twelve months [tereifot], repugnant creatures or creeping animals, and one who drank wine used for a libation in idol worship. Rabbi Yehuda says: This applies even to one who wears garments fashioned of diverse kinds, containing wool and linen. The Gemara analyzes this baraita…

Horayot 11a:16-18

When a Jew is an apostate who worships false deities or who desecrates the Sabbath in public, we do not accept any sacrifices from him at all. Even a burnt-offering that is accepted from a gentile is not accepted from this apostate. [This is derived from Leviticus 1:2 which] states: "A man from you who will sacrifice." According to the Oral Tradition, we learned: "From you," i.e., not all of you, excluding an apostate.
If, however, one was a heretic with regard to other transgressions, any sacrifice [he brings] is accepted so that he will repent…

Mishneh Torah, Sacrificial Procedure 3:4

A Jew who is an apostate because of his transgression of a particular transgression who is an expert slaughterer may slaughter as an initial and preferred option. A Jew of acceptable repute must check the knife and afterwards give it to this apostate to slaughter with, for it can be presumed that he will not trouble himself to check [the knife].
If, by contrast, he was an apostate because of worship of false deities, one who violates the Sabbath in public, or a heretic who denies the Torah and [the prophecy of] Moses our teacher, as we explained in Hilchot Teshuvah…

Mishneh Torah, Ritual Slaughter 4:14

It is a mitzvah to kill minim and apikorsim.
The term minim refers to Jewish idolaters or those who perform transgressions for the sake of angering God, even if one eats non-kosher meat for the sake of angering God or wears sha'atnez for the sake of angering God.
The term apikorsim refers to Jews who deny the Torah and the concept of prophecy.
If there is the possibility, one should kill them with a sword in public view. If that is not possible, one should develop a plan so that one can cause their deaths…

Mishneh Torah, Murderer and the Preservation of Life 4:10-12

§ The Gemara cites another dispute between Abaye and Rava with regard to disqualification of a witness. Concerning a transgressor who eats carcasses, i.e., non-kosher meat, due to appetite, i.e., because he desires this type of meat, or because it is less expensive or otherwise more accessible, everyone agrees that he is disqualified from bearing witness; it is suspected that just as he transgresses the halakhot of the Torah to satisfy his appetite, so too, he is willing to testify falsely for personal benefit…

Sanhedrin 27a:8-10

§ With regard to the statement of Rava cited earlier (3a), the Gemara analyzes the matter itself. Rava says: In the case of a Jewish transgressor whose transgression is that he eats unslaughtered animal carcasses to satisfy his appetite, if he seeks to slaughter an animal, one examines a knife to ensure that it is perfectly smooth with no nicks and gives it to the transgressor, and it is permitted to eat from what he slaughtered.…

Chullin 4a:18-4b:7

The Sages said to Rabbi Ami: This man is a Jewish apostate, as they saw him when he was eating unslaughtered animal carcasses and animals with a wound that will cause them to die within twelve months [tereifot]. He said to them: Say that he was eating them due to his appetite, not because he is an apostate, but because he was overcome by temptation. They said to him: But there are times when there are permitted and forbidden foods before him, and he sets aside the permitted food and eats the forbidden food…

Gittin 47a:2-3

כי יקריב מכם, "when one of you brings an offering, etc." We need to analyse why the Torah had to write the word מכם, "from you." Besides, why is that word written after the Torah had already written the predicate of the verse, i.e. "who offers a sacrifice." Normally, the subject, i.e. the person who performs the act is mentioned before the act he performs. Our sages in Chulin 5 state that the word מכם is intended to exclude Jewish heretics whose offerings are not acceptable…

Or HaChaim on Leviticus 1:2:8-9

Rabbi Yirmeya asks several questions with regard to the extent of the application of this penalty: If he sold the slave to a gentile aside from his labor, i.e., the gentile will own the slave but he will still perform labor for the Jewish master, what is the halakha? If he sold him to a gentile aside from the mitzvot, i.e., he stipulated that the slave would be able to continue observing the mitzvot, what is the halakha? If he sold him aside from Shabbatot and Festivals…

Gittin 44a:8

When a person committed a transgression punishable by karet inadvertently and set aside an animal as a sin-offering, and afterwards, became an apostate and then repented or he lost control of his intellectual or emotional faculties and then regained control, that animal may be brought as a sacrifice even though there was a time when it was not to be offered. The rationale is that living animals are not deemed unacceptable forever, as we explained in Hilchot Pesulei HaMukdashim. Therefore that animal itself should be sacrificed…

Mishneh Torah, Offerings for Unintentional Transgressions 3:8

Among Israel, there are two categories of apostates: an apostate in regard to a single mitzvah and an apostate in regard to the entire Torah.
An apostate in regard to a single mitzvah is someone who has made a practice of willfully committing a particular sin [to the point where] he is accustomed to committing it and his deeds are public knowledge. [This applies] even though [the sin] is one of the minor ones. For example, someone who has made a practice of constantly wearing sha'atnez or cutting off his sideburns so that it appears that, in regard to him…

Mishneh Torah, Repentance 3:9-14

And that which is taught in a baraita, which said that it should be interred, is the opinion of this tanna, as Rav Hamnuna, son of Rava of Pashronya, taught: A Torah scroll, phylacteries, or mezuzot that were written by a heretic or an informer, a gentile or a slave, a woman or a minor, or a Samaritan or a Jewish apostate, are unfit, as it is stated: “And you shall bind them as a sign on your hand…and you shall write them on the doorposts of your house” (Deuteronomy 6:8–9)…

Gittin 45b:6

“A prophet has precedence over the Anointed for War, the Anointed for War has precedence over the head of the watch, the head of the watch has precedence over the head of a clan, the head of a clan has precedence over the executive officer, the executive officer has precedence over the treasurer, the treasurer has precedence over a common priest, a common priest has precedence over a Levite, a Levite over an Israel (an Israel over a bastard).” Is not the Levite equal [to an Israel]? Rebbi Abun said, this was taught in the days of the podium…

Jerusalem Talmud Horayot 3:5:7

A semi-convert and a semi-converted slave as well as an apostate acting in public are like Gentiles in every respect. There are Tannaïm who state: “A quaestor prohibits immediately and a troop of soldiers after thirty days.” There are Tannaïm who state: “A quaestor forbids after thirty days but a troop of soldiers never ever forbids.” He who says, a quaestor prohibits immediately, if it is routine, and a troop of soldiers after thirty days, if it is not routine. But he who says a quaestor forbids after thirty days, if he enters by permission, but a troop of soldiers never ever forbids…

Jerusalem Talmud Eruvin 6:2:4

“When a man [adam] among you sacrifices” – why is “man [ish]” not stated, as it is stated elsewhere: Speak to the entire congregation of the children of Israel: When a man [ish] sacrifices. Here, too, the verse should say: Each man [ish] shall take from the herd or the flock. Why does it say adam? It is to include the proselyte. “Among you,” to exclude the gentile, who may bring [only] a burnt offering.
Rabbi Shimon ben Gamliel said: The Great Court instituted seven matters and this is one of them: A gentile who brings his burnt offering from…

Vayikra Rabbah 2:9

The tenth level is the severity of the transgressions for which those who do them have no share in the world to come: All creatures are created for God’s glory, as it is stated (Isaiah 43:7), “All who are linked to My name, whom I have created, formed, and made for My glory.” Hence it is logically understood that one who profanes [God’s] name and disgraces His word will lose his hope. For it is not enough that he does not fulfill that which is expected from him from the essence of his creation - to glorify God and to sanctify Him - but he rather puts out his hands to do the inverse and the…

Sha'arei Teshuvah 3:143

And behold the punishment for the nullification of a commandment is explained in the Torah, as it is stated (Deuteronomy 27:26), “Cursed is the one who does not fulfill the words of this Torah, to do them.” It states, “to do them” - teaching that this is stated about the nullification of a commanded act.

Sha'arei Teshuvah 3:18

Relatedראו גם

One who Separates from the Ways of the Community

Heretics

Apostates

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