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Tiresias: The Ancient Mediterranean Religions Source Database



6271
Hebrew Bible, 2 Chronicles, 26.19


וַיִּזְעַף עֻזִּיָּהוּ וּבְיָדוֹ מִקְטֶרֶת לְהַקְטִיר וּבְזַעְפּוֹ עִם־הַכֹּהֲנִים וְהַצָּרַעַת זָרְחָה בְמִצְחוֹ לִפְנֵי הַכֹּהֲנִים בְּבֵית יְהוָה מֵעַל לְמִזְבַּח הַקְּטֹרֶת׃Then Uzziah was wroth; and he had a censer in his hand to burn incense; and while he was wroth with the priests, the leprosy broke forth in his forehead before the priests in the house of the LORD, beside the altar of incense.


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

15 results
1. Hebrew Bible, Esther, 2.1 (9th cent. BCE - 3rd cent. BCE)

2.1. אַחַר הַדְּבָרִים הָאֵלֶּה כְּשֹׁךְ חֲמַת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ זָכַר אֶת־וַשְׁתִּי וְאֵת אֲשֶׁר־עָשָׂתָה וְאֵת אֲשֶׁר־נִגְזַר עָלֶיהָ׃ 2.1. לֹא־הִגִּידָה אֶסְתֵּר אֶת־עַמָּהּ וְאֶת־מוֹלַדְתָּהּ כִּי מָרְדֳּכַי צִוָּה עָלֶיהָ אֲשֶׁר לֹא־תַגִּיד׃ 2.1. After these things, when the wrath of king Ahasuerus was assuaged, he remembered Vashti, and what she had done, and what was decreed against her."
2. Hebrew Bible, Exodus, 27.3, 30.1-30.10, 30.34-30.38 (9th cent. BCE - 3rd cent. BCE)

27.3. וְעָשִׂיתָ סִּירֹתָיו לְדַשְּׁנוֹ וְיָעָיו וּמִזְרְקֹתָיו וּמִזְלְגֹתָיו וּמַחְתֹּתָיו לְכָל־כֵּלָיו תַּעֲשֶׂה נְחֹשֶׁת׃ 30.1. וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטֹרֶת עֲצֵי שִׁטִּים תַּעֲשֶׂה אֹתוֹ׃ 30.1. וְכִפֶּר אַהֲרֹן עַל־קַרְנֹתָיו אַחַת בַּשָּׁנָה מִדַּם חַטַּאת הַכִּפֻּרִים אַחַת בַּשָּׁנָה יְכַפֵּר עָלָיו לְדֹרֹתֵיכֶם קֹדֶשׁ־קָדָשִׁים הוּא לַיהוָה׃ 30.2. בְּבֹאָם אֶל־אֹהֶל מוֹעֵד יִרְחֲצוּ־מַיִם וְלֹא יָמֻתוּ אוֹ בְגִשְׁתָּם אֶל־הַמִּזְבֵּחַ לְשָׁרֵת לְהַקְטִיר אִשֶּׁה לַיהוָה׃ 30.2. אַמָּה אָרְכּוֹ וְאַמָּה רָחְבּוֹ רָבוּעַ יִהְיֶה וְאַמָּתַיִם קֹמָתוֹ מִמֶּנּוּ קַרְנֹתָיו׃ 30.3. וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר אֶת־גַּגּוֹ וְאֶת־קִירֹתָיו סָבִיב וְאֶת־קַרְנֹתָיו וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב׃ 30.3. וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו תִּמְשָׁח וְקִדַּשְׁתָּ אֹתָם לְכַהֵן לִי׃ 30.4. וּשְׁתֵּי טַבְּעֹת זָהָב תַּעֲשֶׂה־לּוֹ מִתַּחַת לְזֵרוֹ עַל שְׁתֵּי צַלְעֹתָיו תַּעֲשֶׂה עַל־שְׁנֵי צִדָּיו וְהָיָה לְבָתִּים לְבַדִּים לָשֵׂאת אֹתוֹ בָּהֵמָּה׃ 30.5. וְעָשִׂיתָ אֶת־הַבַּדִּים עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב׃ 30.6. וְנָתַתָּה אֹתוֹ לִפְנֵי הַפָּרֹכֶת אֲשֶׁר עַל־אֲרֹן הָעֵדֻת לִפְנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדֻת אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה׃ 30.7. וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃ 30.8. וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃ 30.9. לֹא־תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעֹלָה וּמִנְחָה וְנֵסֶךְ לֹא תִסְּכוּ עָלָיו׃ 30.34. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ סַמִּים נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה סַמִּים וּלְבֹנָה זַכָּה בַּד בְּבַד יִהְיֶה׃ 30.35. וְעָשִׂיתָ אֹתָהּ קְטֹרֶת רֹקַח מַעֲשֵׂה רוֹקֵחַ מְמֻלָּח טָהוֹר קֹדֶשׁ׃ 30.36. וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק וְנָתַתָּה מִמֶּנָּה לִפְנֵי הָעֵדֻת בְּאֹהֶל מוֹעֵד אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה קֹדֶשׁ קָדָשִׁים תִּהְיֶה לָכֶם׃ 30.37. וְהַקְּטֹרֶת אֲשֶׁר תַּעֲשֶׂה בְּמַתְכֻּנְתָּהּ לֹא תַעֲשׂוּ לָכֶם קֹדֶשׁ תִּהְיֶה לְךָ לַיהוָה׃ 30.38. אִישׁ אֲשֶׁר־יַעֲשֶׂה כָמוֹהָ לְהָרִיחַ בָּהּ וְנִכְרַת מֵעַמָּיו׃ 27.3. And thou shalt make its pots to take away its ashes, and its shovels, and its basins, and its flesh-hooks, and its fire-pans; all the vessels thereof thou shalt make of brass." 30.1. And thou shalt make an altar to burn incense upon; of acacia-wood shalt thou make it." 30.2. A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be; and two cubits shall be the height thereof; the horns thereof shall be of one piece with it." 30.3. And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about." 30.4. And two golden rings shalt thou make for it under the crown thereof, upon the two ribs thereof, upon the two sides of it shalt thou make them; and they shall be for places for staves wherewith to bear it." 30.5. And thou shalt make the staves of acacia-wood, and overlay them with gold." 30.6. And thou shalt put it before the veil that is by the ark of the testimony, before the ark-cover that is over the testimony, where I will meet with thee." 30.7. And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it." 30.8. And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations." 30.9. Ye shall offer no strange incense thereon, nor burnt-offering, nor meal-offering; and ye shall pour no drink-offering thereon." 30.10. And Aaron shall make atonement upon the horns of it once in the year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations; it is most holy unto the LORD.’" 30.34. And the LORD said unto Moses: ‘Take unto thee sweet spices, stacte, and onycha, and galbanum; sweet spices with pure frankincense; of each shall there be a like weight." 30.35. And thou shalt make of it incense, a perfume after the art of the perfumer, seasoned with salt, pure and holy." 30.36. And thou shalt beat some of it very small, and put of it before the testimony in the tent of meeting, where I will meet with thee; it shall be unto you most holy. ." 30.37. And the incense which thou shalt make, according to the composition thereof ye shall not make for yourselves; it shall be unto thee holy for the LORD." 30.38. Whosoever shall make like unto that, to smell thereof, he shall be cut off from his people.’"
3. Hebrew Bible, Leviticus, 4.7, 4.18, 5.14-5.16, 13.2-13.59, 14.2, 14.12-14.18, 14.23-14.29, 14.33-14.53 (9th cent. BCE - 3rd cent. BCE)

4.7. וְנָתַן הַכֹּהֵן מִן־הַדָּם עַל־קַרְנוֹת מִזְבַּח קְטֹרֶת הַסַּמִּים לִפְנֵי יְהוָה אֲשֶׁר בְּאֹהֶל מוֹעֵד וְאֵת כָּל־דַּם הַפָּר יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ 4.18. וּמִן־הַדָּם יִתֵּן עַל־קַרְנֹת הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי יְהוָה אֲשֶׁר בְּאֹהֶל מוֹעֵד וְאֵת כָּל־הַדָּם יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ 5.14. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.15. נֶפֶשׁ כִּי־תִמְעֹל מַעַל וְחָטְאָה בִּשְׁגָגָה מִקָּדְשֵׁי יְהוָה וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָה אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ כֶּסֶף־שְׁקָלִים בְּשֶׁקֶל־הַקֹּדֶשׁ לְאָשָׁם׃ 5.16. וְאֵת אֲשֶׁר חָטָא מִן־הַקֹּדֶשׁ יְשַׁלֵּם וְאֶת־חֲמִישִׁתוֹ יוֹסֵף עָלָיו וְנָתַן אֹתוֹ לַכֹּהֵן וְהַכֹּהֵן יְכַפֵּר עָלָיו בְּאֵיל הָאָשָׁם וְנִסְלַח לוֹ׃ 13.2. וְרָאָה הַכֹּהֵן וְהִנֵּה מַרְאֶהָ שָׁפָל מִן־הָעוֹר וּשְׂעָרָהּ הָפַךְ לָבָן וְטִמְּאוֹ הַכֹּהֵן נֶגַע־צָרַעַת הִוא בַּשְּׁחִין פָּרָחָה׃ 13.2. אָדָם כִּי־יִהְיֶה בְעוֹר־בְּשָׂרוֹ שְׂאֵת אוֹ־סַפַּחַת אוֹ בַהֶרֶת וְהָיָה בְעוֹר־בְּשָׂרוֹ לְנֶגַע צָרָעַת וְהוּבָא אֶל־אַהֲרֹן הַכֹּהֵן אוֹ אֶל־אַחַד מִבָּנָיו הַכֹּהֲנִים׃ 13.3. וְרָאָה הַכֹּהֵן אֶת־הַנֶּגַע וְהִנֵּה מַרְאֵהוּ עָמֹק מִן־הָעוֹר וּבוֹ שֵׂעָר צָהֹב דָּק וְטִמֵּא אֹתוֹ הַכֹּהֵן נֶתֶק הוּא צָרַעַת הָרֹאשׁ אוֹ הַזָּקָן הוּא׃ 13.3. וְרָאָה הַכֹּהֵן אֶת־הַנֶּגַע בְּעוֹר־הַבָּשָׂר וְשֵׂעָר בַּנֶּגַע הָפַךְ לָבָן וּמַרְאֵה הַנֶּגַע עָמֹק מֵעוֹר בְּשָׂרוֹ נֶגַע צָרַעַת הוּא וְרָאָהוּ הַכֹּהֵן וְטִמֵּא אֹתוֹ׃ 13.4. וְאִישׁ כִּי יִמָּרֵט רֹאשׁוֹ קֵרֵחַ הוּא טָהוֹר הוּא׃ 13.4. וְאִם־בַּהֶרֶת לְבָנָה הִוא בְּעוֹר בְּשָׂרוֹ וְעָמֹק אֵין־מַרְאֶהָ מִן־הָעוֹר וּשְׂעָרָה לֹא־הָפַךְ לָבָן וְהִסְגִּיר הַכֹּהֵן אֶת־הַנֶּגַע שִׁבְעַת יָמִים׃ 13.5. וְרָאָהוּ הַכֹּהֵן בַּיּוֹם הַשְּׁבִיעִי וְהִנֵּה הַנֶּגַע עָמַד בְּעֵינָיו לֹא־פָשָׂה הַנֶּגַע בָּעוֹר וְהִסְגִּירוֹ הַכֹּהֵן שִׁבְעַת יָמִים שֵׁנִית׃ 13.5. וְרָאָה הַכֹּהֵן אֶת־הַנָּגַע וְהִסְגִּיר אֶת־הַנֶּגַע שִׁבְעַת יָמִים׃ 13.6. וְרָאָה הַכֹּהֵן אֹתוֹ בַּיּוֹם הַשְּׁבִיעִי שֵׁנִית וְהִנֵּה כֵּהָה הַנֶּגַע וְלֹא־פָשָׂה הַנֶּגַע בָּעוֹר וְטִהֲרוֹ הַכֹּהֵן מִסְפַּחַת הִיא וְכִבֶּס בְּגָדָיו וְטָהֵר׃ 13.7. וְאִם־פָּשֹׂה תִפְשֶׂה הַמִּסְפַּחַת בָּעוֹר אַחֲרֵי הֵרָאֹתוֹ אֶל־הַכֹּהֵן לְטָהֳרָתוֹ וְנִרְאָה שֵׁנִית אֶל־הַכֹּהֵן׃ 13.8. וְרָאָה הַכֹּהֵן וְהִנֵּה פָּשְׂתָה הַמִּסְפַּחַת בָּעוֹר וְטִמְּאוֹ הַכֹּהֵן צָרַעַת הִוא׃ 13.9. נֶגַע צָרַעַת כִּי תִהְיֶה בְּאָדָם וְהוּבָא אֶל־הַכֹּהֵן׃ 13.11. צָרַעַת נוֹשֶׁנֶת הִוא בְּעוֹר בְּשָׂרוֹ וְטִמְּאוֹ הַכֹּהֵן לֹא יַסְגִּרֶנּוּ כִּי טָמֵא הוּא׃ 13.12. וְאִם־פָּרוֹחַ תִּפְרַח הַצָּרַעַת בָּעוֹר וְכִסְּתָה הַצָּרַעַת אֵת כָּל־עוֹר הַנֶּגַע מֵרֹאשׁוֹ וְעַד־רַגְלָיו לְכָל־מַרְאֵה עֵינֵי הַכֹּהֵן׃ 13.13. וְרָאָה הַכֹּהֵן וְהִנֵּה כִסְּתָה הַצָּרַעַת אֶת־כָּל־בְּשָׂרוֹ וְטִהַר אֶת־הַנָּגַע כֻּלּוֹ הָפַךְ לָבָן טָהוֹר הוּא׃ 13.14. וּבְיוֹם הֵרָאוֹת בּוֹ בָּשָׂר חַי יִטְמָא׃ 13.15. וְרָאָה הַכֹּהֵן אֶת־הַבָּשָׂר הַחַי וְטִמְּאוֹ הַבָּשָׂר הַחַי טָמֵא הוּא צָרַעַת הוּא׃ 13.16. אוֹ כִי יָשׁוּב הַבָּשָׂר הַחַי וְנֶהְפַּךְ לְלָבָן וּבָא אֶל־הַכֹּהֵן׃ 13.17. וְרָאָהוּ הַכֹּהֵן וְהִנֵּה נֶהְפַּךְ הַנֶּגַע לְלָבָן וְטִהַר הַכֹּהֵן אֶת־הַנֶּגַע טָהוֹר הוּא׃ 13.18. וּבָשָׂר כִּי־יִהְיֶה בוֹ־בְעֹרוֹ שְׁחִין וְנִרְפָּא׃ 13.19. וְהָיָה בִּמְקוֹם הַשְּׁחִין שְׂאֵת לְבָנָה אוֹ בַהֶרֶת לְבָנָה אֲדַמְדָּמֶת וְנִרְאָה אֶל־הַכֹּהֵן׃ 13.21. וְאִם יִרְאֶנָּה הַכֹּהֵן וְהִנֵּה אֵין־בָּהּ שֵׂעָר לָבָן וּשְׁפָלָה אֵינֶנָּה מִן־הָעוֹר וְהִיא כֵהָה וְהִסְגִּירוֹ הַכֹּהֵן שִׁבְעַת יָמִים׃ 13.22. וְאִם־פָּשֹׂה תִפְשֶׂה בָּעוֹר וְטִמֵּא הַכֹּהֵן אֹתוֹ נֶגַע הִוא׃ 13.23. וְאִם־תַּחְתֶּיהָ תַּעֲמֹד הַבַּהֶרֶת לֹא פָשָׂתָה צָרֶבֶת הַשְּׁחִין הִוא וְטִהֲרוֹ הַכֹּהֵן׃ 13.24. אוֹ בָשָׂר כִּי־יִהְיֶה בְעֹרוֹ מִכְוַת־אֵשׁ וְהָיְתָה מִחְיַת הַמִּכְוָה בַּהֶרֶת לְבָנָה אֲדַמְדֶּמֶת אוֹ לְבָנָה׃ 13.25. וְרָאָה אֹתָהּ הַכֹּהֵן וְהִנֵּה נֶהְפַּךְ שֵׂעָר לָבָן בַּבַּהֶרֶת וּמַרְאֶהָ עָמֹק מִן־הָעוֹר צָרַעַת הִוא בַּמִּכְוָה פָּרָחָה וְטִמֵּא אֹתוֹ הַכֹּהֵן נֶגַע צָרַעַת הִוא׃ 13.26. וְאִם יִרְאֶנָּה הַכֹּהֵן וְהִנֵּה אֵין־בַּבֶּהֶרֶת שֵׂעָר לָבָן וּשְׁפָלָה אֵינֶנָּה מִן־הָעוֹר וְהִוא כֵהָה וְהִסְגִּירוֹ הַכֹּהֵן שִׁבְעַת יָמִים׃ 13.27. וְרָאָהוּ הַכֹּהֵן בַּיּוֹם הַשְּׁבִיעִי אִם־פָּשֹׂה תִפְשֶׂה בָּעוֹר וְטִמֵּא הַכֹּהֵן אֹתוֹ נֶגַע צָרַעַת הִוא׃ 13.28. וְאִם־תַּחְתֶּיהָ תַעֲמֹד הַבַּהֶרֶת לֹא־פָשְׂתָה בָעוֹר וְהִוא כֵהָה שְׂאֵת הַמִּכְוָה הִוא וְטִהֲרוֹ הַכֹּהֵן כִּי־צָרֶבֶת הַמִּכְוָה הִוא׃ 13.29. וְאִישׁ אוֹ אִשָּׁה כִּי־יִהְיֶה בוֹ נָגַע בְּרֹאשׁ אוֹ בְזָקָן׃ 13.31. וְכִי־יִרְאֶה הַכֹּהֵן אֶת־נֶגַע הַנֶּתֶק וְהִנֵּה אֵין־מַרְאֵהוּ עָמֹק מִן־הָעוֹר וְשֵׂעָר שָׁחֹר אֵין בּוֹ וְהִסְגִּיר הַכֹּהֵן אֶת־נֶגַע הַנֶּתֶק שִׁבְעַת יָמִים׃ 13.32. וְרָאָה הַכֹּהֵן אֶת־הַנֶּגַע בַּיּוֹם הַשְּׁבִיעִי וְהִנֵּה לֹא־פָשָׂה הַנֶּתֶק וְלֹא־הָיָה בוֹ שֵׂעָר צָהֹב וּמַרְאֵה הַנֶּתֶק אֵין עָמֹק מִן־הָעוֹר׃ 13.33. וְהִתְגַּלָּח וְאֶת־הַנֶּתֶק לֹא יְגַלֵּחַ וְהִסְגִּיר הַכֹּהֵן אֶת־הַנֶּתֶק שִׁבְעַת יָמִים שֵׁנִית׃ 13.34. וְרָאָה הַכֹּהֵן אֶת־הַנֶּתֶק בַּיּוֹם הַשְּׁבִיעִי וְהִנֵּה לֹא־פָשָׂה הַנֶּתֶק בָּעוֹר וּמַרְאֵהוּ אֵינֶנּוּ עָמֹק מִן־הָעוֹר וְטִהַר אֹתוֹ הַכֹּהֵן וְכִבֶּס בְּגָדָיו וְטָהֵר׃ 13.35. וְאִם־פָּשֹׂה יִפְשֶׂה הַנֶּתֶק בָּעוֹר אַחֲרֵי טָהֳרָתוֹ׃ 13.36. וְרָאָהוּ הַכֹּהֵן וְהִנֵּה פָּשָׂה הַנֶּתֶק בָּעוֹר לֹא־יְבַקֵּר הַכֹּהֵן לַשֵּׂעָר הַצָּהֹב טָמֵא הוּא׃ 13.37. וְאִם־בְּעֵינָיו עָמַד הַנֶּתֶק וְשֵׂעָר שָׁחֹר צָמַח־בּוֹ נִרְפָּא הַנֶּתֶק טָהוֹר הוּא וְטִהֲרוֹ הַכֹּהֵן׃ 13.38. וְאִישׁ אוֹ־אִשָּׁה כִּי־יִהְיֶה בְעוֹר־בְּשָׂרָם בֶּהָרֹת בֶּהָרֹת לְבָנֹת׃ 13.39. וְרָאָה הַכֹּהֵן וְהִנֵּה בְעוֹר־בְּשָׂרָם בֶּהָרֹת כֵּהוֹת לְבָנֹת בֹּהַק הוּא פָּרַח בָּעוֹר טָהוֹר הוּא׃ 13.41. וְאִם מִפְּאַת פָּנָיו יִמָּרֵט רֹאשׁוֹ גִּבֵּחַ הוּא טָהוֹר הוּא׃ 13.42. וְכִי־יִהְיֶה בַקָּרַחַת אוֹ בַגַּבַּחַת נֶגַע לָבָן אֲדַמְדָּם צָרַעַת פֹּרַחַת הִוא בְּקָרַחְתּוֹ אוֹ בְגַבַּחְתּוֹ׃ 13.43. וְרָאָה אֹתוֹ הַכֹּהֵן וְהִנֵּה שְׂאֵת־הַנֶּגַע לְבָנָה אֲדַמְדֶּמֶת בְּקָרַחְתּוֹ אוֹ בְגַבַּחְתּוֹ כְּמַרְאֵה צָרַעַת עוֹר בָּשָׂר׃ 13.44. אִישׁ־צָרוּעַ הוּא טָמֵא הוּא טַמֵּא יְטַמְּאֶנּוּ הַכֹּהֵן בְּרֹאשׁוֹ נִגְעוֹ׃ 13.45. וְהַצָּרוּעַ אֲשֶׁר־בּוֹ הַנֶּגַע בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרוּעַ וְעַל־שָׂפָם יַעְטֶה וְטָמֵא טָמֵא יִקְרָא׃ 13.46. כָּל־יְמֵי אֲשֶׁר הַנֶּגַע בּוֹ יִטְמָא טָמֵא הוּא בָּדָד יֵשֵׁב מִחוּץ לַמַּחֲנֶה מוֹשָׁבוֹ׃ 13.47. וְהַבֶּגֶד כִּי־יִהְיֶה בוֹ נֶגַע צָרָעַת בְּבֶגֶד צֶמֶר אוֹ בְּבֶגֶד פִּשְׁתִּים׃ 13.48. אוֹ בִשְׁתִי אוֹ בְעֵרֶב לַפִּשְׁתִּים וְלַצָּמֶר אוֹ בְעוֹר אוֹ בְּכָל־מְלֶאכֶת עוֹר׃ 13.49. וְהָיָה הַנֶּגַע יְרַקְרַק אוֹ אֲדַמְדָּם בַּבֶּגֶד אוֹ בָעוֹר אוֹ־בַשְּׁתִי אוֹ־בָעֵרֶב אוֹ בְכָל־כְּלִי־עוֹר נֶגַע צָרַעַת הוּא וְהָרְאָה אֶת־הַכֹּהֵן׃ 13.51. וְרָאָה אֶת־הַנֶּגַע בַּיּוֹם הַשְּׁבִיעִי כִּי־פָשָׂה הַנֶּגַע בַּבֶּגֶד אוֹ־בַשְּׁתִי אוֹ־בָעֵרֶב אוֹ בָעוֹר לְכֹל אֲשֶׁר־יֵעָשֶׂה הָעוֹר לִמְלָאכָה צָרַעַת מַמְאֶרֶת הַנֶּגַע טָמֵא הוּא׃ 13.52. וְשָׂרַף אֶת־הַבֶּגֶד אוֹ אֶת־הַשְּׁתִי אוֹ אֶת־הָעֵרֶב בַּצֶּמֶר אוֹ בַפִּשְׁתִּים אוֹ אֶת־כָּל־כְּלִי הָעוֹר אֲשֶׁר־יִהְיֶה בוֹ הַנָּגַע כִּי־צָרַעַת מַמְאֶרֶת הִוא בָּאֵשׁ תִּשָּׂרֵף׃ 13.53. וְאִם יִרְאֶה הַכֹּהֵן וְהִנֵּה לֹא־פָשָׂה הַנֶּגַע בַּבֶּגֶד אוֹ בַשְּׁתִי אוֹ בָעֵרֶב אוֹ בְּכָל־כְּלִי־עוֹר׃ 13.54. וְצִוָּה הַכֹּהֵן וְכִבְּסוּ אֵת אֲשֶׁר־בּוֹ הַנָּגַע וְהִסְגִּירוֹ שִׁבְעַת־יָמִים שֵׁנִית׃ 13.55. וְרָאָה הַכֹּהֵן אַחֲרֵי הֻכַּבֵּס אֶת־הַנֶּגַע וְהִנֵּה לֹא־הָפַךְ הַנֶּגַע אֶת־עֵינוֹ וְהַנֶּגַע לֹא־פָשָׂה טָמֵא הוּא בָּאֵשׁ תִּשְׂרְפֶנּוּ פְּחֶתֶת הִוא בְּקָרַחְתּוֹ אוֹ בְגַבַּחְתּוֹ׃ 13.56. וְאִם רָאָה הַכֹּהֵן וְהִנֵּה כֵּהָה הַנֶּגַע אַחֲרֵי הֻכַּבֵּס אֹתוֹ וְקָרַע אֹתוֹ מִן־הַבֶּגֶד אוֹ מִן־הָעוֹר אוֹ מִן־הַשְּׁתִי אוֹ מִן־הָעֵרֶב׃ 13.57. וְאִם־תֵּרָאֶה עוֹד בַּבֶּגֶד אוֹ־בַשְּׁתִי אוֹ־בָעֵרֶב אוֹ בְכָל־כְּלִי־עוֹר פֹּרַחַת הִוא בָּאֵשׁ תִּשְׂרְפֶנּוּ אֵת אֲשֶׁר־בּוֹ הַנָּגַע׃ 13.58. וְהַבֶּגֶד אוֹ־הַשְּׁתִי אוֹ־הָעֵרֶב אוֹ־כָל־כְּלִי הָעוֹר אֲשֶׁר תְּכַבֵּס וְסָר מֵהֶם הַנָּגַע וְכֻבַּס שֵׁנִית וְטָהֵר׃ 13.59. זֹאת תּוֹרַת נֶגַע־צָרַעַת בֶּגֶד הַצֶּמֶר אוֹ הַפִּשְׁתִּים אוֹ הַשְּׁתִי אוֹ הָעֵרֶב אוֹ כָּל־כְּלִי־עוֹר לְטַהֲרוֹ אוֹ לְטַמְּאוֹ׃ 14.2. זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע בְּיוֹם טָהֳרָתוֹ וְהוּבָא אֶל־הַכֹּהֵן׃ 14.2. וְהֶעֱלָה הַכֹּהֵן אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה הַמִּזְבֵּחָה וְכִפֶּר עָלָיו הַכֹּהֵן וְטָהֵר׃ 14.12. וְלָקַח הַכֹּהֵן אֶת־הַכֶּבֶשׂ הָאֶחָד וְהִקְרִיב אֹתוֹ לְאָשָׁם וְאֶת־לֹג הַשָּׁמֶן וְהֵנִיף אֹתָם תְּנוּפָה לִפְנֵי יְהוָה׃ 14.13. וְשָׁחַט אֶת־הַכֶּבֶשׂ בִּמְקוֹם אֲשֶׁר יִשְׁחַט אֶת־הַחַטָּאת וְאֶת־הָעֹלָה בִּמְקוֹם הַקֹּדֶשׁ כִּי כַּחַטָּאת הָאָשָׁם הוּא לַכֹּהֵן קֹדֶשׁ קָדָשִׁים הוּא׃ 14.14. וְלָקַח הַכֹּהֵן מִדַּם הָאָשָׁם וְנָתַן הַכֹּהֵן עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית׃ 14.15. וְלָקַח הַכֹּהֵן מִלֹּג הַשָּׁמֶן וְיָצַק עַל־כַּף הַכֹּהֵן הַשְּׂמָאלִית׃ 14.16. וְטָבַל הַכֹּהֵן אֶת־אֶצְבָּעוֹ הַיְמָנִית מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ הַשְּׂמָאלִית וְהִזָּה מִן־הַשֶּׁמֶן בְּאֶצְבָּעוֹ שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה׃ 14.17. וּמִיֶּתֶר הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ יִתֵּן הַכֹּהֵן עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית עַל דַּם הָאָשָׁם׃ 14.18. וְהַנּוֹתָר בַּשֶּׁמֶן אֲשֶׁר עַל־כַּף הַכֹּהֵן יִתֵּן עַל־רֹאשׁ הַמִּטַּהֵר וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה׃ 14.23. וְהֵבִיא אֹתָם בַּיּוֹם הַשְּׁמִינִי לְטָהֳרָתוֹ אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה׃ 14.24. וְלָקַח הַכֹּהֵן אֶת־כֶּבֶשׂ הָאָשָׁם וְאֶת־לֹג הַשָּׁמֶן וְהֵנִיף אֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה׃ 14.25. וְשָׁחַט אֶת־כֶּבֶשׂ הָאָשָׁם וְלָקַח הַכֹּהֵן מִדַּם הָאָשָׁם וְנָתַן עַל־תְּנוּךְ אֹזֶן־הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית׃ 14.26. וּמִן־הַשֶּׁמֶן יִצֹק הַכֹּהֵן עַל־כַּף הַכֹּהֵן הַשְּׂמָאלִית׃ 14.27. וְהִזָּה הַכֹּהֵן בְּאֶצְבָּעוֹ הַיְמָנִית מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ הַשְּׂמָאלִית שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה׃ 14.28. וְנָתַן הַכֹּהֵן מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית עַל־מְקוֹם דַּם הָאָשָׁם׃ 14.29. וְהַנּוֹתָר מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּף הַכֹּהֵן יִתֵּן עַל־רֹאשׁ הַמִּטַּהֵר לְכַפֵּר עָלָיו לִפְנֵי יְהוָה׃ 14.33. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 14.34. כִּי תָבֹאוּ אֶל־אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לָכֶם לַאֲחֻזָּה וְנָתַתִּי נֶגַע צָרַעַת בְּבֵית אֶרֶץ אֲחֻזַּתְכֶם׃ 14.35. וּבָא אֲשֶׁר־לוֹ הַבַּיִת וְהִגִּיד לַכֹּהֵן לֵאמֹר כְּנֶגַע נִרְאָה לִי בַּבָּיִת׃ 14.36. וְצִוָּה הַכֹּהֵן וּפִנּוּ אֶת־הַבַּיִת בְּטֶרֶם יָבֹא הַכֹּהֵן לִרְאוֹת אֶת־הַנֶּגַע וְלֹא יִטְמָא כָּל־אֲשֶׁר בַּבָּיִת וְאַחַר כֵּן יָבֹא הַכֹּהֵן לִרְאוֹת אֶת־הַבָּיִת׃ 14.37. וְרָאָה אֶת־הַנֶּגַע וְהִנֵּה הַנֶּגַע בְּקִירֹת הַבַּיִת שְׁקַעֲרוּרֹת יְרַקְרַקֹּת אוֹ אֲדַמְדַּמֹּת וּמַרְאֵיהֶן שָׁפָל מִן־הַקִּיר׃ 14.38. וְיָצָא הַכֹּהֵן מִן־הַבַּיִת אֶל־פֶּתַח הַבָּיִת וְהִסְגִּיר אֶת־הַבַּיִת שִׁבְעַת יָמִים׃ 14.39. וְשָׁב הַכֹּהֵן בַּיּוֹם הַשְּׁבִיעִי וְרָאָה וְהִנֵּה פָּשָׂה הַנֶּגַע בְּקִירֹת הַבָּיִת׃ 14.41. וְאֶת־הַבַּיִת יַקְצִעַ מִבַּיִת סָבִיב וְשָׁפְכוּ אֶת־הֶעָפָר אֲשֶׁר הִקְצוּ אֶל־מִחוּץ לָעִיר אֶל־מָקוֹם טָמֵא׃ 14.42. וְלָקְחוּ אֲבָנִים אֲחֵרוֹת וְהֵבִיאוּ אֶל־תַּחַת הָאֲבָנִים וְעָפָר אַחֵר יִקַּח וְטָח אֶת־הַבָּיִת׃ 14.43. וְאִם־יָשׁוּב הַנֶּגַע וּפָרַח בַּבַּיִת אַחַר חִלֵּץ אֶת־הָאֲבָנִים וְאַחֲרֵי הִקְצוֹת אֶת־הַבַּיִת וְאַחֲרֵי הִטּוֹחַ׃ 14.44. וּבָא הַכֹּהֵן וְרָאָה וְהִנֵּה פָּשָׂה הַנֶּגַע בַּבָּיִת צָרַעַת מַמְאֶרֶת הִוא בַּבַּיִת טָמֵא הוּא׃ 14.45. וְנָתַץ אֶת־הַבַּיִת אֶת־אֲבָנָיו וְאֶת־עֵצָיו וְאֵת כָּל־עֲפַר הַבָּיִת וְהוֹצִיא אֶל־מִחוּץ לָעִיר אֶל־מָקוֹם טָמֵא׃ 14.46. וְהַבָּא אֶל־הַבַּיִת כָּל־יְמֵי הִסְגִּיר אֹתוֹ יִטְמָא עַד־הָעָרֶב׃ 14.47. וְהַשֹּׁכֵב בַּבַּיִת יְכַבֵּס אֶת־בְּגָדָיו וְהָאֹכֵל בַּבַּיִת יְכַבֵּס אֶת־בְּגָדָיו׃ 14.48. וְאִם־בֹּא יָבֹא הַכֹּהֵן וְרָאָה וְהִנֵּה לֹא־פָשָׂה הַנֶּגַע בַּבַּיִת אַחֲרֵי הִטֹּחַ אֶת־הַבָּיִת וְטִהַר הַכֹּהֵן אֶת־הַבַּיִת כִּי נִרְפָּא הַנָּגַע׃ 14.49. וְלָקַח לְחַטֵּא אֶת־הַבַּיִת שְׁתֵּי צִפֳּרִים וְעֵץ אֶרֶז וּשְׁנִי תוֹלַעַת וְאֵזֹב׃ 14.51. וְלָקַח אֶת־עֵץ־הָאֶרֶז וְאֶת־הָאֵזֹב וְאֵת שְׁנִי הַתּוֹלַעַת וְאֵת הַצִּפֹּר הַחַיָּה וְטָבַל אֹתָם בְּדַם הַצִּפֹּר הַשְּׁחוּטָה וּבַמַּיִם הַחַיִּים וְהִזָּה אֶל־הַבַּיִת שֶׁבַע פְּעָמִים׃ 14.52. וְחִטֵּא אֶת־הַבַּיִת בְּדַם הַצִּפּוֹר וּבַמַּיִם הַחַיִּים וּבַצִּפֹּר הַחַיָּה וּבְעֵץ הָאֶרֶז וּבָאֵזֹב וּבִשְׁנִי הַתּוֹלָעַת׃ 14.53. וְשִׁלַּח אֶת־הַצִּפֹּר הַחַיָּה אֶל־מִחוּץ לָעִיר אֶל־פְּנֵי הַשָּׂדֶה וְכִפֶּר עַל־הַבַּיִת וְטָהֵר׃ 4.7. And the priest shall put of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tent of meeting; and all the remaining blood of the bullock shall he pour out at the base of the altar of burnt-offering, which is at the door of the tent of meeting." 4.18. And he shall put of the blood upon the horns of the altar which is before the LORD, that is in the tent of meeting, and all the remaining blood shall he pour out at the base of the altar of burnt-offering, which is at the door of the tent of meeting." 5.14. And the LORD spoke unto Moses, saying:" 5.15. If any one commit a trespass, and sin through error, in the holy things of the LORD, then he shall bring his forfeit unto the LORD, a ram without blemish out of the flock, according to thy valuation in silver by shekels, after the shekel of the sanctuary, for a guilt-offering." 5.16. And he shall make restitution for that which he hath done amiss in the holy thing, and shall add the fifth part thereto, and give it unto the priest; and the priest shall make atonement for him with the ram of the guilt-offering, and he shall be forgiven." 13.2. When a man shall have in the skin of his flesh a rising, or a scab, or a bright spot, and it become in the skin of his flesh the plague of leprosy, then he shall be brought unto Aaron the priest, or unto one of his sons the priests." 13.3. And the priest shall look upon the plague in the skin of the flesh; and if the hair in the plague be turned white, and the appearance of the plague be deeper than the skin of his flesh, it is the plague of leprosy; and the priest shall look on him, and pronounce him unclean." 13.4. And if the bright spot be white in the skin of his flesh, and the appearance thereof be not deeper than the skin, and the hair thereof be not turned white, then the priest shall shut up him that hath the plague seven days." 13.5. And the priest shall look on him the seventh day; and, behold, if the plague stay in its appearance, and the plague be not spread in the skin, then the priest shall shut him up seven days more." 13.6. And the priest shall look on him again the seventh day; and, behold, if the plague be dim, and the plague be not spread in the skin, then the priest shall pronounce him clean: it is a scab; and he shall wash his clothes, and be clean." 13.7. But if the scab spread abroad in the skin, after that he hath shown himself to the priest for his cleansing, he shall show himself to the priest again." 13.8. And the priest shall look, and, behold, if the scab be spread in the skin, then the priest shall pronounce him unclean: it is leprosy." 13.9. When the plague of leprosy is in a man, then he shall be brought unto the priest." 13.10. And the priest shall look, and, behold, if there be a white rising in the skin, and it have turned the hair white, and there be quick raw flesh in the rising," 13.11. it is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean; he shall not shut him up; for he is unclean." 13.12. And if the leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his feet, as far as appeareth to the priest;" 13.13. then the priest shall look; and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague; it is all turned white: he is clean." 13.14. But whensoever raw flesh appeareth in him, he shall be unclean." 13.15. And the priest shall look on the raw flesh, and pronounce him unclean; the raw flesh is unclean: it is leprosy." 13.16. But if the raw flesh again be turned into white, then he shall come unto the priest;" 13.17. and the priest shall look on him; and, behold, if the plague be turned into white, then the priest shall pronounce him clean that hath the plague: he is clean." 13.18. And when the flesh hath in the skin thereof a boil, and it is healed," 13.19. and in the place of the boil there is a white rising, or a bright spot, reddish-white, then it shall be shown to the priest." 13.20. And the priest shall look; and, behold, if the appearance thereof be lower than the skin, and the hair thereof be turned white, then the priest shall pronounce him unclean: it is the plague of leprosy, it hath broken out in the boil." 13.21. But if the priest look on it, and, behold, there be no white hairs therein, and it be not lower than the skin, but be dim, then the priest shall shut him up seven days." 13.22. And if it spread abroad in the skin, then the priest shall pronounce him unclean: it is a plague." 13.23. But if the bright spot stay in its place, and be not spread, it is the scar of the boil; and the priest shall pronounce him clean." 13.24. Or when the flesh hath in the skin thereof a burning by fire, and the quick flesh of the burning become a bright spot, reddish-white, or white;" 13.25. then the priest shall look upon it; and, behold, if the hair in the bright spot be turned white, and the appearance thereof be deeper than the skin, it is leprosy, it hath broken out in the burning; and the priest shall pronounce him unclean: it is the plague of leprosy." 13.26. But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the skin, but be dim; then the priest shall shut him up seven days." 13.27. And the priest shall look upon him the seventh day; if it spread abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy." 13.28. And if the bright spot stay in its place, and be not spread in the skin, but be dim, it is the rising of the burning, and the priest shall pronounce him clean; for it is the scar of the burning." 13.29. And when a man or woman hath a plague upon the head or upon the beard," 13.30. then the priest shall look on the plague; and, behold, if the appearance thereof be deeper than the skin, and there be in it yellow thin hair, then the priest shall pronounce him unclean: it is a scall, it is leprosy of the head or of the beard." 13.31. And if the priest look on the plague of the scall, and, behold, the appearance thereof be not deeper than the skin, and there be no black hair in it, then the priest shall shut up him that hath the plague of the scall seven days." 13.32. And in the seventh day the priest shall look on the plague; and, behold, if the scall be not spread, and there be in it no yellow hair, and the appearance of the scall be not deeper than the skin," 13.33. then he shall be shaven, but the scall shall he not shave; and the priest shall shut up him that hath the scall seven days more." 13.34. And in the seventh day the priest shall look on the scall; and, behold, if the scall be not spread in the skin, and the appearance thereof be not deeper than the skin, then the priest shall pronounce him clean; and he shall wash his clothes, and be clean." 13.35. But if the scall spread abroad in the skin after his cleansing," 13.36. then the priest shall look on him; and, behold, if the scall be spread in the skin, the priest shall not seek for the yellow hair: he is unclean." 13.37. But if the scall stay in its appearance, and black hair be grown up therein; the scall is healed, he is clean; and the priest shall pronounce him clean." 13.38. And if a man or a woman have in the skin of their flesh bright spots, even white bright spots;" 13.39. then the priest shall look; and, behold, if the bright spots in the skin of their flesh be of a dull white, it is a tetter, it hath broken out in the skin: he is clean." 13.40. And if a man’s hair be fallen off his head, he is bald; yet is he clean." 13.41. And if his hair be fallen off from the front part of his head, he is forehead-bald; yet is he clean." 13.42. But if there be in the bald head, or the bald forehead, a reddish-white plague, it is leprosy breaking out in his bald head, or his bald forehead." 13.43. Then the priest shall look upon him; and, behold, if the rising of the plague be reddish-white in his bald head, or in his bald forehead, as the appearance of leprosy in the skin of the flesh," 13.44. he is a leprous man, he is unclean; the priest shall surely pronounce him unclean: his plague is in his head. ." 13.45. And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and shall cry: ‘Unclean, unclean.’" 13.46. All the days wherein the plague is in him he shall be unclean; he is unclean; he shall dwell alone; without the camp shall his dwelling be." 13.47. And when the plague of leprosy is in a garment, whether it be a woolen garment, or a linen garment;" 13.48. or in the warp, or in the woof, whether they be of linen, or of wool; or in a skin, or in any thing made of skin." 13.49. If the plague be greenish or reddish in the garment, or in the skin, or in the warp, or in the woof, or in any thing of skin, it is the plague of leprosy, and shall be shown unto the priest." 13.50. And the priest shall look upon the plague, and shut up that which hath the plague seven days." 13.51. And he shall look on the plague on the seventh day: if the plague be spread in the garment, or in the warp, or in the woof, or in the skin, whatever service skin is used for, the plague is a maligt leprosy: it is unclean." 13.52. And he shall burn the garment, or the warp, or the woof, whether it be of wool or of linen, or any thing of skin, wherein the plague is; for it is a maligt leprosy; it shall be burnt in the fire." 13.53. And if the priest shall look, and, behold, the plague be not spread in the garment, or in the warp, or in the woof, or in any thing of skin;" 13.54. then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more." 13.55. And the priest shall look, after that the plague is washed; and, behold, if the plague have not changed its colour, and the plague be not spread, it is unclean; thou shalt burn it in the fire; it is a fret, whether the bareness be within or without." 13.56. And if the priest look, and, behold, the plague be dim after the washing thereof, then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof." 13.57. And if it appear still in the garment, or in the warp, or in the woof, or in any thing of skin, it is breaking out, thou shalt burn that wherein the plague is with fire." 13.58. And the garment, or the warp, or the woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean." 13.59. This is the law of the plague of leprosy in a garment of wool or linen, or in the warp, or in the woof, or in any thing of skin, to pronounce it clean, or to pronounce it unclean." 14.2. This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest." 14.12. And the priest shall take one of the he-lambs, and offer him for a guilt-offering, and the log of oil, and wave them for a wave-offering before the LORD." 14.13. And he shall kill the he-lamb in the place where they kill the sin-offering and the burnt-offering, in the place of the sanctuary; for as the sin-offering is the priest’s, so is the guilt-offering; it is most holy." 14.14. And the priest shall take of the blood of the guilt-offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot." 14.15. And the priest shall take of the log of oil, and pour it into the palm of his own left hand." 14.16. And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the LORD." 14.17. And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the guilt-offering." 14.18. And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed; and the priest shall make atonement for him before the LORD." 14.23. And on the eighth day he shall bring them for his cleansing unto the priest, unto the door of the tent of meeting, before the LORD." 14.24. And the priest shall take the lamb of the guilt-offering, and the log of oil, and the priest shall wave them for a wave-offering before the LORD." 14.25. And he shall kill the lamb of the guilt-offering, and the priest shall take of the blood of the guilt-offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot." 14.26. And the priest shall pour of the oil into the palm of his own left hand." 14.27. And the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the LORD." 14.28. And the priest shall put of the oil that is in his hand upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the guilt-offering." 14.29. And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed, to make atonement for him before the LORD." 14.33. And the LORD spoke unto Moses and unto Aaron, saying:" 14.34. When ye are come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession;" 14.35. then he that owneth the house shall come and tell the priest, saying: ‘There seemeth to me to be as it were a plague in the house.’" 14.36. And the priest shall command that they empty the house, before the priest go in to see the plague, that all that is in the house be not made unclean; and afterward the priest shall go in to see the house." 14.37. And he shall look on the plague, and, behold, if the plague be in the walls of the house with hollow streaks, greenish or reddish, and the appearance thereof be lower than the wall;" 14.38. then the priest shall go out of the house to the door of the house, and shut up the house seven days." 14.39. And the priest shall come again the seventh day, and shall look; and, behold, if the plague be spread in the walls of the house;" 14.40. then the priest shall command that they take out the stones in which the plague is, and cast them into an unclean place without the city." 14.41. And he shall cause the house to be scraped within round about, and they shall pour out the mortar that they scrape off without the city into an unclean place." 14.42. And they shall take other stones, and put them in the place of those stones; and he shall take other mortar, and shall plaster the house." 14.43. And if the plague come again, and break out in the house, after that the stones have been taken out, and after the house hath been scraped, and after it is plastered;" 14.44. then the priest shall come in and look; and, behold, if the plague be spread in the house, it is a maligt leprosy in the house: it is unclean." 14.45. And he shall break down the house, the stones of it, and the timber thereof, and all the mortar of the house; and he shall carry them forth out of the city into an unclean place." 14.46. Moreover he that goeth into the house all the while that it is shut up shall be unclean until the even." 14.47. And he that lieth in the house shall wash his clothes; and he that eateth in the house shall wash his clothes." 14.48. And if the priest shall come in, and look, and, behold, the plague hath not spread in the house, after the house was plastered; then the priest shall pronounce the house clean, because the plague is healed." 14.49. And he shall take to cleanse the house two birds, and cedar-wood, and scarlet, and hyssop." 14.50. And he shall kill one of the birds in an earthen vessel over running water." 14.51. And he shall take the cedar-wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times." 14.52. And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar-wood, and with the hyssop, and with the scarlet." 14.53. But he shall let go the living bird out of the city into the open field; so shall he make atonement for the house; and it shall be clean."
4. Hebrew Bible, Numbers, 4.14, 12.1-12.15 (9th cent. BCE - 3rd cent. BCE)

4.14. וְנָתְנוּ עָלָיו אֶת־כָּל־כֵּלָיו אֲשֶׁר יְשָׁרְתוּ עָלָיו בָּהֶם אֶת־הַמַּחְתֹּת אֶת־הַמִּזְלָגֹת וְאֶת־הַיָּעִים וְאֶת־הַמִּזְרָקֹת כֹּל כְּלֵי הַמִּזְבֵּחַ וּפָרְשׂוּ עָלָיו כְּסוּי עוֹר תַּחַשׁ וְשָׂמוּ בַדָּיו׃ 12.1. וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃ 12.1. וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃ 12.2. וַיֹּאמְרוּ הֲרַק אַךְ־בְּמֹשֶׁה דִּבֶּר יְהוָה הֲלֹא גַּם־בָּנוּ דִבֵּר וַיִּשְׁמַע יְהוָה׃ 12.3. וְהָאִישׁ מֹשֶׁה ענו [עָנָיו] מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 12.4. וַיֹּאמֶר יְהוָה פִּתְאֹם אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל־מִרְיָם צְאוּ שְׁלָשְׁתְּכֶם אֶל־אֹהֶל מוֹעֵד וַיֵּצְאוּ שְׁלָשְׁתָּם׃ 12.5. וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם׃ 12.6. וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 12.9. וַיִּחַר אַף יְהוָה בָּם וַיֵּלַךְ׃ 12.11. וַיֹּאמֶר אַהֲרֹן אֶל־מֹשֶׁה בִּי אֲדֹנִי אַל־נָא תָשֵׁת עָלֵינוּ חַטָּאת אֲשֶׁר נוֹאַלְנוּ וַאֲשֶׁר חָטָאנוּ׃ 12.12. אַל־נָא תְהִי כַּמֵּת אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ וַיֵּאָכֵל חֲצִי בְשָׂרוֹ׃ 12.13. וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה לֵאמֹר אֵל נָא רְפָא נָא לָהּ׃ 12.14. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאָבִיהָ יָרֹק יָרַק בְּפָנֶיהָ הֲלֹא תִכָּלֵם שִׁבְעַת יָמִים תִּסָּגֵר שִׁבְעַת יָמִים מִחוּץ לַמַּחֲנֶה וְאַחַר תֵּאָסֵף׃ 12.15. וַתִּסָּגֵר מִרְיָם מִחוּץ לַמַּחֲנֶה שִׁבְעַת יָמִים וְהָעָם לֹא נָסַע עַד־הֵאָסֵף מִרְיָם׃ 4.14. And they shall put upon it all the vessels thereof, wherewith they minister about it, the fire-pans, the flesh-hooks, and the shovels, and the basins, all the vessels of the altar; and they shall spread upon it a covering of sealskin, and set the staves thereof." 12.1. And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman." 12.2. And they said: ‘Hath the LORD indeed spoken only with Moses? hath He not spoken also with us?’ And the LORD heard it.—" 12.3. Now the man Moses was very meek, above all the men that were upon the face of the earth.—" 12.4. And the LORD spoke suddenly unto Moses, and unto Aaron, and unto Miriam: ‘Come out ye three unto the tent of meeting.’ And they three came out." 12.5. And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth." 12.6. And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream." 12.7. My servant Moses is not so; he is trusted in all My house;" 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’" 12.9. And the anger of the LORD was kindled against them; and He departed." 12.10. And when the cloud was removed from over the Tent, behold, Miriam was leprous, as white as snow; and Aaron looked upon Miriam; and, behold, she was leprous." 12.11. And Aaron said unto Moses: ‘Oh my lord, lay not, I pray thee, sin upon us, for that we have done foolishly, and for that we have sinned." 12.12. Let her not, I pray, be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb.’" 12.13. And Moses cried unto the LORD, saying: ‘Heal her now, O God, I beseech Thee.’" 12.14. And the LORD said unto Moses: ‘If her father had but spit in her face, should she not hide in shame seven days? let her be shut up without the camp seven days, and after that she shall be brought in again.’" 12.15. And Miriam was shut up without the camp seven days; and the people journeyed not till Miriam was brought in again."
5. Hebrew Bible, 1 Kings, 3.1, 9.16, 9.22 (8th cent. BCE - 5th cent. BCE)

3.1. וַיִּיטַב הַדָּבָר בְּעֵינֵי אֲדֹנָי כִּי שָׁאַל שְׁלֹמֹה אֶת־הַדָּבָר הַזֶּה׃ 3.1. וַיִּתְחַתֵּן שְׁלֹמֹה אֶת־פַּרְעֹה מֶלֶךְ מִצְרָיִם וַיִּקַּח אֶת־בַּת־פַּרְעֹה וַיְבִיאֶהָ אֶל־עִיר דָּוִד עַד כַּלֹּתוֹ לִבְנוֹת אֶת־בֵּיתוֹ וְאֶת־בֵּית יְהוָה וְאֶת־חוֹמַת יְרוּשָׁלִַם סָבִיב׃ 9.16. פַּרְעֹה מֶלֶךְ־מִצְרַיִם עָלָה וַיִּלְכֹּד אֶת־גֶּזֶר וַיִּשְׂרְפָהּ בָּאֵשׁ וְאֶת־הַכְּנַעֲנִי הַיֹּשֵׁב בָּעִיר הָרָג וַיִּתְּנָהּ שִׁלֻּחִים לְבִתּוֹ אֵשֶׁת שְׁלֹמֹה׃ 9.22. וּמִבְּנֵי יִשְׂרָאֵל לֹא־נָתַן שְׁלֹמֹה עָבֶד כִּי־הֵם אַנְשֵׁי הַמִּלְחָמָה וַעֲבָדָיו וְשָׂרָיו וְשָׁלִשָׁיו וְשָׂרֵי רִכְבּוֹ וּפָרָשָׁיו׃ 3.1. And Solomon became allied to Pharaoh king of Egypt by marriage, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about." 9.16. Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a portion unto his daughter, Solomon’s wife." 9.22. But of the children of Israel did Solomon make no bondservants; but they were the men of war, and his servants, and his princes, and his captains, and rulers of his chariots and of his horsemen."
6. Hebrew Bible, Ezekiel, 8.11 (6th cent. BCE - 5th cent. BCE)

8.11. וְשִׁבְעִים אִישׁ מִזִּקְנֵי בֵית־יִשְׂרָאֵל וְיַאֲזַנְיָהוּ בֶן־שָׁפָן עֹמֵד בְּתוֹכָם עֹמְדִים לִפְנֵיהֶם וְאִישׁ מִקְטַרְתּוֹ בְּיָדוֹ וַעֲתַר עֲנַן־הַקְּטֹרֶת עֹלֶה׃ 8.11. And there stood before them seventy men of the elders of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, every man with his censer in his hand; and a thick cloud of incense went up."
7. Hebrew Bible, 2 Chronicles, 26.16, 26.18, 26.21 (5th cent. BCE - 3rd cent. BCE)

26.16. וּכְחֶזְקָתוֹ גָּבַהּ לִבּוֹ עַד־לְהַשְׁחִית וַיִּמְעַל בַּיהוָה אֱלֹהָיו וַיָּבֹא אֶל־הֵיכַל יְהוָה לְהַקְטִיר עַל־מִזְבַּח הַקְּטֹרֶת׃ 26.18. וַיַּעַמְדוּ עַל־עֻזִּיָּהוּ הַמֶּלֶךְ וַיֹּאמְרוּ לוֹ לֹא־לְךָ עֻזִּיָּהוּ לְהַקְטִיר לַיהוָה כִּי לַכֹּהֲנִים בְּנֵי־אַהֲרֹן הַמְקֻדָּשִׁים לְהַקְטִיר צֵא מִן־הַמִּקְדָּשׁ כִּי מָעַלְתָּ וְלֹא־לְךָ לְכָבוֹד מֵיְהוָה אֱלֹהִים׃ 26.21. וַיְהִי עֻזִּיָּהוּ הַמֶּלֶךְ מְצֹרָע עַד־יוֹם מוֹתוֹ וַיֵּשֶׁב בֵּית החפשות [הַחָפְשִׁית] מְצֹרָע כִּי נִגְזַר מִבֵּית יְהוָה וְיוֹתָם בְּנוֹ עַל־בֵּית הַמֶּלֶךְ שׁוֹפֵט אֶת־עַם הָאָרֶץ׃ 26.16. But when he was strong, his heart was lifted up so that he did corruptly, and he trespassed against the LORD his God; for he went into the temple of the LORD to burn incense upon the altar of incense." 26.18. and they withstood Uzziah the king, and said unto him: ‘It pertaineth not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron that are consecrated it pertaineth to burn incense; go out of the sanctuary; for thou hast trespassed; neither shall it be for thy honour from the LORD God.’" 26.21. And Uzziah the king was a leper unto the day of his death, and dwelt in a house set apart, being a leper; for he was cut off from the house of the LORD; and Jotham his son was over the king’s house, judging the people of the land."
8. Anon., Jubilees, 3.8-3.14, 3.26-3.27 (2nd cent. BCE - 2nd cent. BCE)

3.8. And He awaked Adam out of his sleep and on awaking he rose on the sixth day, and He brought her to him, and he knew her, and said unto her: 3.9. This is now bone of my bones and flesh of my flesh; she will be called [my] wife; because she was taken from her husband. 3.10. Therefore shall man and wife be one, and therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh. 3.11. In the first week was Adam created, and the rib--his wife: in the second week He showed her unto him: 3.12. and for this reason the commandment was given to keep in their defilement, for a male seven days, and for a female twice seven days. 3.13. And after Adam had completed forty days in the land where he had been created, we brought him into the Garden of Eden to till and keep it, but his wife they brought in on the eightieth day, and after this she entered into the Garden of Eden. 3.14. And for this reason the commandment is written on the heavenly tables in regard to her that giveth birth: 3.26. And after the completion of the seven years, which he had completed there, seven years exactly, and in the second month, on the seventeenth day (of the month), the serpent came and approached the woman, and the serpent said to the woman 3.27. Hath God commanded you, saying, Ye shall not eat of every tree of the garden?
9. Dead Sea Scrolls, Community Rule, 4, 3 (2nd cent. BCE - 1st cent. CE)

10. Septuagint, Ecclesiasticus (Siracides), 24.15 (2nd cent. BCE - 2nd cent. BCE)

24.15. Like cassia and camels thorn I gave forth the aroma of spices,and like choice myrrh I spread a pleasant odor,like galbanum, onycha, and stacte,and like the fragrance of frankincense in the tabernacle.
11. Philo of Alexandria, On The Special Laws, 1.231 (1st cent. BCE - 1st cent. CE)

1.231. When, therefore, the calf has been sacrificed, the lawgiver commands the sacrificer to sprinkle some of the blood with his finger seven times in front of the veil which is before the holy of holies, within the former veil, in which place the sacred vessels are placed; and after that to smear and anoint the four horns of the altar, for it is square; and to pour out the rest of the blood at the foot of the altar, which is in the open air.
12. Philo of Alexandria, On The Life of Moses, 2.94, 2.101, 2.105, 2.146 (1st cent. BCE - 1st cent. CE)

2.94. and with this there were also many sacred vessels made, an ark, and a candlestick, and a table, and an altar of incense, and an altar of sacrifice. Now, the altar of sacrifice was placed in the open air, right opposite to the entrances of the tabernacle, being distant from it just so far as was necessary to give the ministering officers room to perform the sacrifices that were offered up every day. 2.101. And in the space between the five pillars and the four pillars, is that space which is, properly speaking, the space before the temple, being cut off by two curtains of woven work, the inner one of which is called the veil, and the outer one is called the covering: and the remaining three vessels, of those which I have enumerated, were placed as follows:--The altar of incense was placed in the middle, between earth and water, as a symbol of gratitude, which it was fitting should be offered up, on account of the things that had been done for the Hebrews on both these elements, for these elements have had the central situation of the world allotted to them. 2.105. for the symbols of heaven and earth are placed side by side, as the holy scripture shows, the candlestick being the symbol of heaven, and that which is truly called the altar of incense, on which all the fumigatory offerings are made, being the emblem of the things of earth. 2.146. And when he had thus furnished them with proper vestments, he took very fragrant ointment, which had been made by the skill of the perfumer, and first of all he anointed the altar in the open air, and the laver, sprinkling it with the perfume seven times; after that he anointed the tabernacle and every one of the sacred vessels, the ark, and the candlestick, and the altar of incense, and the table, and the censers, and the vials, and all the other things which were either necessary or useful for the sacrifices; and last of all bringing the high priest close to himself, he anointed his head with abundant quantities of oil.
13. Josephus Flavius, Jewish Antiquities, 3.147, 3.193, 3.198-3.199, 8.92 (1st cent. CE - 1st cent. CE)

3.147. 8. Now between this candlestick and the table, which, as we said, were within the sanctuary, was the altar of incense, made of wood indeed, but of the same wood of which the foregoing vessels were made, such as was not liable to corruption; it was entirely crusted over with a golden plate. Its breadth on each side was a cubit, but the altitude double. 3.193. 2. Now Moses commanded them to make use of all the utensils which were more than were necessary to the structure of the tabernacle, for covering the tabernacle itself, the candlestick, and altar of incense, and the other vessels, that they might not be at all hurt when they journeyed, either by the rain, or by the rising of the dust. 3.198. and afterward to take it to anoint and to purify the priests themselves, and all the tabernacle, as also the sacrifices. There were also many, and those of various kinds, of sweet spices, that belonged to the tabernacle, and such as were of very great price, and were brought to the golden altar of incense; the nature of which I do not now describe, lest it should be troublesome to my readers; 3.199. but incense was to be offered twice a day, both before sun-rising and at sun-setting. They were also to keep oil already purified for the lamps; three of which were to give light all day long, upon the sacred candlestick, before God, and the rest were to be lighted at the evening. 8.92. of the measures like those which Moses called the Hin and the Assaron, [a tenth deal,] there were twenty thousand of gold, and twice as many of silver. The golden censers, in which they carried the incense to the altar, were twenty thousand; the other censers, in which they carried fire from the great altar to the little altar, within the temple, were fifty thousand.
14. Josephus Flavius, Jewish War, 1.152, 5.216 (1st cent. CE - 1st cent. CE)

1.152. 6. But there was nothing that affected the nation so much, in the calamities they were then under, as that their holy place, which had been hitherto seen by none, should be laid open to strangers; for Pompey, and those that were about him, went into the temple itself whither it was not lawful for any to enter but the high priest, and saw what was reposited therein, the candlestick with its lamps, and the table, and the pouring vessels, and the censers, all made entirely of gold, as also a great quantity of spices heaped together, with two thousand talents of sacred money. 5.216. but still that sixty cubits in length was divided again, and the first part of it was cut off at forty cubits, and had in it three things that were very wonderful and famous among all mankind, the candlestick, the table [of shew-bread], and the altar of incense.
15. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)

25b. אלא בתלתא דכוותה גבי ישראל בפרוצים מי שרי והתנן אבל אשה אחת מתייחדת עם שני אנשים ואמר רב יהודה אמר שמואל לא שנו אלא בכשרים אבל בפרוצים אפילו עשרה נמי לא מעשה היה והוציאוה עשרה במטה,לא צריכא באשתו עמו עובד כוכבים אין אשתו משמרתו אבל ישראל אשתו משמרתו,ותיפוק ליה משום שפיכות דמים א"ר ירמיה באשה חשובה עסקינן דמירתתי מינה רב אידי אמר אשה כלי זיינה עליה,מאי בינייהו איכא בינייהו אשה חשובה בין אנשים ושאינה חשובה בין הנשים,תניא כוותיה דרב אידי בר אבין האשה אע"פ שהשלום עמה לא תתייחד עמהן מפני שחשודין על העריות:,לא יתייחד אדם עמהן: ת"ר ישראל שנזדמן לו עובד כוכבים בדרך טופלו לימינו ר' ישמעאל בנו של ר' יוחנן בן ברוקה אומר בסייף טופלו לימינו במקל טופלו לשמאלו,היו עולין במעלה או יורדין בירידה לא יהא ישראל למטה ועובד כוכבים למעלה אלא ישראל למעלה ועובד כוכבים למטה ואל ישוח לפניו שמא ירוץ את גולגלתו,שאלו להיכן הולך ירחיב לו את הדרך כדרך שעשה יעקב אבינו לעשו הרשע דכתיב (בראשית לג, יד) עד אשר אבא אל אדוני שעירה,וכתיב (בראשית לג, יז) ויעקב נסע סכותה,מעשה בתלמידי ר"ע שהיו הולכים לכזיב פגעו בהן ליסטים אמרו להן לאן אתם הולכים אמרו להן לעכו כיון שהגיעו לכזיב פירשו אמרו להן תלמידי מי אתם אמרו להן תלמידי ר"ע אמרו להן אשרי ר"ע ותלמידיו שלא פגע בהן אדם רע מעולם,רב מנשה הוה אזל 25b. bRather,the mishna is referring to a case binwhich a woman secludes herself with bthreegentiles. The Gemara asks: bIsthis bpermitted in the correspondingsituation binvolving Jews steepedin sexual immorality? bBut didn’t we learnin a mishna ( iKiddushin80b): bBut one woman may be secluded with two men; and Rav Yehuda saysthat bShmuel says: They taughtthis ihalakha bonly with regard tomen of bfitmorals; bbut with regard tothose bsteepedin sexual immorality, she bmay notbe secluded beven with tenmen. bThere was an incident where tenmen bcarrieda woman boutof the city bon a bier,as though she were dead, and they engaged in intercourse with her.,The Gemara answers: bNo,the ruling of the mishna here is bnecessary ina case where the gentile’s bwife is with him.The differences between the two rulings is that in the case of ba gentile,it is assumed that bhis wife does not guard himagainst sinning with another, bbutwith regard to ba Jew, his wife does guard himagainst sinning with another.,§ The mishna teaches that a woman may not seclude herself with a gentile due to the concern that they might engage in illicit sexual relations. The Gemara challenges: bAnd let us derivethat a woman may not seclude herself with a gentile bdue tothe concern about bbloodshed.The Gemara cites two responses. bRabbi Yirmeya says: We are dealing with a distinguished woman,whom gentiles will not kill, bas they are fearful of herstatus. Nevertheless, there is a concern with regard to illicit sexual relations. bRav Idi bar Avin says: A womancarries bher weapons upon her.In other words, there is no need to be concerned that a woman might be killed by gentiles; rather, the very fact that she is a woman protects her, as they would most likely rape her and not kill her.,The Gemara asks: bWhat isthe practical difference bbetweenthese two answers? bThe Gemara answers:The difference bbetween themis with regard to ba woman who is distinguished among mendue to her political position, bbut is not distinguished among the women,i.e., she is unattractive. According to Rabbi Yirmeya, there is no concern that she will be killed, as she is distinguished, nor is there a concern that they will engage in illicit sexual relations. Therefore, it would be permitted for her to seclude herself with them. By contrast, as Rav Idi bar Avin stated his explanation in general terms, he evidently holds that the concern of illicit sexual relations always applies, regardless of the woman’s appearance.,The Gemara notes that it bis taughtin a ibaraita bin accordance withthe opinion bof Rav Idi bar Avin:With regard to ba woman, even though her protectionaccompanies bher,i.e., she is not in danger of being killed, she bmay not seclude herself withgentiles bbecause they are suspected ofengaging in bforbidden sexual relations. /b,§ The mishna further teaches that ba person may not seclude himself withgentiles because they are suspected of bloodshed. bThe Sages taught: A Jew who encounters a gentile on the roadand continues his travels with him should bpositionthe gentile bto his right,so that the Jew’s domit hand is closest to the gentile, which will enable him to defend himself against a potential attack. bRabbi Yishmael, son of Rabbi Yoḥa ben Beroka, says:If the gentile is armed bwith a sword,the Jew bpositions him to his right,because a blade is usually carried on one’s left side. But if the gentile is armed bwith a stick,the Jew should bsteer him to his left,as a stick is usually carried in one’s right hand. By walking on the same side as the gentile’s weapon, the Jew can best prevent him from drawing it.,The Gemara continues: If the Jew and gentile bwere ascending an incline or descending a decline, the Jew should not bepositioned bbelow while the gentileis babove,so that the gentile will not have the advantage of height if he decides to attack. bRather, the Jewshould be located babove while the gentileis bbelow. Andthe Jew bshould not benddown bbefore him, lestthe gentile bbreak his skull. /b,Furthermore, if the gentile basks him where he is going,the Jew should bextend the journeywhen relating his destination bto him,i.e., he should claim that he is traveling to a place beyond his actual destination, bin the manner that Jacob our father did to the wicked Esau. As it is writtenthat Jacob said to Esau: “Let my lord pass over before his servant and I will journey on gently, according to the pace of the cattle that are before me and according to the pace of the children, buntil I come unto my lord unto Seir”(Genesis 33:14).,The Gemara continues: bAnd it is writtensubsequently: b“And Jacob journeyed to Succoth,and built himself a house” (Genesis 33:17). Rather than meeting Esau in Seir, Jacob traveled to the nearer location of Succoth. Telling a gentile that one is traveling to a farther destination might cause the gentile to defer his attack due to the assumption that he has a longer period of time to plan and execute it. As a result of the delay, the Jew has a better chance of reaching his true destination safely.,The Gemara illustrates this idea through a relevant story. bAn incidentoccurred binvolvingseveral bstudents of Rabbi Akiva who were traveling to Keziv.Along the way, bbandits encountered themand bsaid to them: Where are you going?Rabbi Akiva’s students bsaid to them: To Akko. Once they reached Keziv,Rabbi Akiva’s students bseparatedfrom the bandits. At this point the bandits bsaid to them: Whose students are you?The students bsaid tothe bandits: We are bstudents of Rabbi Akiva.The bandits bsaid to them: Fortunate are Rabbi Akiva and his students, as they were never harmed by an evil person.The bandits were impressed with the wisdom that the students demonstrated in evading harm.,The Gemara relates another incident: bRav Menashe was traveling /b


Subjects of this text:

subject book bibliographic info
aaron Levison, The Greek Life of Adam and Eve (2023) 827
adam, cultic activity of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 20
adam, expulsion from paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 20
adam, outside of paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 20
agents of revelation Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 20
altar, incense Levison, The Greek Life of Adam and Eve (2023) 827
altar Levison, The Greek Life of Adam and Eve (2023) 827
and theaters Spielman, Jews and Entertainment in the Ancient World (2020) 229
angels Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 48
babylon/babylonian/assyro-babylonian Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 48
baraita Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
bowls, libation Levison, The Greek Life of Adam and Eve (2023) 827
bowls Levison, The Greek Life of Adam and Eve (2023) 827
calamus Levison, The Greek Life of Adam and Eve (2023) 827
censers, golden Levison, The Greek Life of Adam and Eve (2023) 827
censers Levison, The Greek Life of Adam and Eve (2023) 827
church(es) Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 48
cinnamon Levison, The Greek Life of Adam and Eve (2023) 827
cloud Levison, The Greek Life of Adam and Eve (2023) 827
d/demonisation Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 46, 48
dead sea scrolls Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 46
disease Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 325, 332
elijah Spielman, Jews and Entertainment in the Ancient World (2020) 229
enochic traditions Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 48
eve, in paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 20
exempla, in facundus Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 436
expulsion narrative Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 20
facundus of hermiane, pro defensio trium capitulorum Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 436
facundus of hermiane, use of exempla Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 436
facundus of hermiane, use of invective Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 436
fragrances Levison, The Greek Life of Adam and Eve (2023) 827
frankel, j. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
gold Levison, The Greek Life of Adam and Eve (2023) 827
hands, angels, of Levison, The Greek Life of Adam and Eve (2023) 827
homosexuality Spielman, Jews and Entertainment in the Ancient World (2020) 229
humanity, outside paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 20
ibn ezra, a. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
idolatry Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 46, 48
impurity, moral Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 46
impurity, ritual Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 46
impurity Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 46, 48
incense, offering Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 20
incense Levison, The Greek Life of Adam and Eve (2023) 827
iris Levison, The Greek Life of Adam and Eve (2023) 827
israel, cultic activity Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 20
jerusalem Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 46
joḥanan Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
justinian, facundus on Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 436
leo, emperor Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 436
leprosy Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
maccoby, hyam Maccoby, Philosophy of the Talmud (2002) 143
marcian Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 436
moses Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 20
myrrh Levison, The Greek Life of Adam and Eve (2023) 827
nechuniah b. hakanah, r. Spielman, Jews and Entertainment in the Ancient World (2020) 229
nietzsche Maccoby, Philosophy of the Talmud (2002) 143
oil Levison, The Greek Life of Adam and Eve (2023) 827
paradise, holiness of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 20
pharaohs daughter (wife of solomon), reason for separation from city of david' Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 385
preuss, j. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
priest Levison, The Greek Life of Adam and Eve (2023) 827
pure/purity Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 46, 48
purification Levison, The Greek Life of Adam and Eve (2023) 827
rashi (rabbi solomon b. isaac) Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
rituals Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 46
roman entertainment, and roman imperialism Spielman, Jews and Entertainment in the Ancient World (2020) 229
rome Spielman, Jews and Entertainment in the Ancient World (2020) 229
sacrifice Levison, The Greek Life of Adam and Eve (2023) 827; Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 332
sorcerer/sorcery Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 48
spices Levison, The Greek Life of Adam and Eve (2023) 827
spirits, evil Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 46, 48
spirits, impure Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 46, 48
spirits, unclean Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 46
synagogues, opposed to theater Spielman, Jews and Entertainment in the Ancient World (2020) 229
tail Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
talmud, palestinian Spielman, Jews and Entertainment in the Ancient World (2020) 229
three crowns, doctrine of Maccoby, Philosophy of the Talmud (2002) 143
unclean/uncleanness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 46
uzziah Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
vashti Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
vision, ezekiel, of Levison, The Greek Life of Adam and Eve (2023) 827
walfish, b. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
watchers, the Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 48
yose bar ḥanina Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261