Rabbi Hiyya bar Rav from Dipthi taught that Rabbi Yehoshua b. Korha said: anyone who closes his eyes from charity is as if he serves idols. It is written in one place, "Guard yourself lest there be a worthless thing in your heart" (Dt 15:9), and it is written elsewhere "The sons of the Worthless went out" (Dt 13:14): just as there they went for idolatry, so too in the first instance.

1. Not to derive benefit from any utensils which serve idolatry--that we should not attach anything idolatrous with our money or in our possession to benefit from it. On this it was said "Do not bring an abomination into your house." (Dt 7:26)

6. Included in this commandment is that a person should not connect to the money that God has graced him rightfully, money that was stolen from another, or extorted or interest, or anything unseemly, all of which are included in "implements of idolatry." Because a person's inclination is evil, he desires it and brings it into his house. The evil inclination is called idolatry, as they said (Bava Batra 10a): it was said of it "lest there be a worthless thing in your heart" (Dt 15:9) and it was written about idolatry "Worthless men went from your midst and ..."(Dt 13:15) Of any money like this which we have mentioned, and of any implements of idolatry, it is written "You shall be banned like it." That is to say, anything attached to it is banned, because the blessing of God is not found there, and it is destroyed and perishes. This is what the rabbis said, that "a coin of interest destroys an entire treasury of money," (Bava Metzia 71a) This comes and destroys that

(6) These are the tools that a craftsman is not allowed to sell during the Sabbatical year: a plow and all its tools, a yoke, a winnowing fan, and a pick. However, one may sell a hand-sickle, a harvesting sickle, and a wagon and all its tools. This is the rule: anything whose usage is directed toward [work which is a Sabbatical] transgression is forbidden; but [anything the normal usage of which is for work which is] a transgression [on the Sabbatical year] or permitted, it is permitted.

(9) A woman may lend to her fellow who is suspected in the matter of the Sabbatical year a sieve, a sifter, millstones and an oven. But she may not sort or grind with her. The wife of a Chaver [status marking those who scrupulously observe tithes and purity laws] may lend to the wife of an Am HaAretz [someone lax in observing tithes and purity laws] a sieve and a sifter, and may sort, grind and sift with her. But once she wets [the flour], she may not touch it, as one may not assist transgressors.

And all of these were said only for the sake of peace. And we encourage the work of non-Jews in the Sabbatical year, but not that of Jews. And we inquire after their [the non-Jews] well-being, for the sake of peace.

With regard to one who cooks on Shabbat, if he did so unwittingly, he may eat what he cooked. If he acted intentionally, he may not eat what he cooked. This is the statement of Rabbi Meir.

Rabbi Yehuda says: If he cooked the food unwittingly, he may eat it at the conclusion of Shabbat, If he cooked it intentionally, he may never eat from it.

Rabbi Yoḥanan HaSandlar says: If he acted unwittingly, the food may be eaten at the conclusion of Shabbat by others, but not by him. If he cooked the food intentionally, it may never be eaten, neither by him nor by others.

Rabbi Yehuda says unintentionally he may eat after Shabbat--but not on Shabbat. And the same law applies to others. Because even though with unintentional violation there is no stoning, there is still a prohibition. And we need enough time that they could cook [the food] such that he gets no benefit from the sin.

And since it needed to teach in the latter clause that "he may never eat it," meaning that since he violated a prohibition the rabbis penalized him but not others, it also taught in the first clause with regard to him... And the anonymous mishnah [at the end] that prohibits it that day even to others is not R. Yehuda, because if so, the penalty of the first clause is on intentional sin, so why should it be permitted later? He taught that if it was intentional it should never be eaten! Rather, the reason is that he should not benefit from a sin, and it makes no difference whether it is him or someone else.

they said: Anyone who had the capability to effectively protest the sinful conduct of the members of his household and did not protest, he himself is apprehended for the sins of the members of his household and punished. If he is in a position to protest the sinful conduct of the people of his town, and he fails to do so, he is apprehended for the sins of the people of his town. If he is in a position to protest the sinful conduct of the whole world, and he fails to do so, he is apprehended for the sins of the whole world. Rav Pappa said: And the members of the household of the Exilarch were apprehended and punished for the sins of the whole world. Because their authority extends across the entire Jewish world, it is in their hands to ensure that nobody commit a transgression.