Study Ketubot folio 34A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
It is R' Shimon, who said: The legal status of slaughter that is improper, in that it does not render the meat fit to be eaten, is not that of slaughter. Therefore, one is not liable for slaughter of the animal. The Talmud asks: This works out well with regard to idolatry and the ox that is stone
The Talmud answers: The tanna of the baraita under discussion holds in accordance with the opinion of R' Yoḥanan HaSandlar, as it is taught in a baraita: With regard to one who cooks on Shabbat, if he did so unwittingly, he may eat the food he cooked; if he did so intentionally, he may not eat it a
The Talmud asks: What is the rationale for the opinion of R' Yoḥanan HaSandlar? The Talmud explains: It is as R' Ḥiyya taught at the entrance to the house of the Nasi. It is written: “And you shall observe Shabbat, for it is sacred to you; he who profanes it shall be put to death” (Exodus 31:14);
The Talmud asks: Based on the analogy between actions that desecrate Shabbat and sacred items, one might have thought that even if the action was performed unwittingly it should be prohibited to eat its product, as is the case with regard to sacred items. Therefore, the verse states: “He who profane
The Talmud comments: Rav Aḥa and Ravina disagree with regard to this matter. One said: The product of an action that desecrates Shabbat is prohibited by Torah law, and one said that it is prohibited by rabbinic law. With regard to the one who said that it is prohibited by Torah law, it is as we sai