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8027

Mishnah, Negaim, 3.1

הַכֹּל מִטַּמְּאִין בַּנְּגָעִים, חוּץ מִן הַנָּכְרִים וְגֵר תּוֹשָׁב. הַכֹּל כְּשֵׁרִים לִרְאוֹת אֶת הַנְּגָעִים, אֶלָּא שֶׁהַטֻּמְאָה וְהַטָּהֳרָה בִידֵי כֹהֵן. אוֹמְרִים לוֹ אֱמֹר טָמֵא, וְהוּא אוֹמֵר טָמֵא. אֱמֹר טָהוֹר, וְהוּא אוֹמֵר טָהוֹר. אֵין רוֹאִים שְׁנֵי נְגָעִים כְּאֶחָד, בֵּין בְּאִישׁ אֶחָד וּבֵין בִּשְׁנֵי אֲנָשִׁים, אֶלָּא רוֹאֶה אֶת הָאֶחָד וּמַסְגִּירוֹ וּמַחְלִיטוֹ וּפוֹטְרוֹ, וְחוֹזֵר לַשֵּׁנִי. אֵין מַסְגִּירִין אֶת הַמֻּסְגָּר וְלֹא מַחְלִיטִין אֶת הַמֻּחְלָט. אֵין מַסְגִּירִין אֶת הַמֻּחְלָט, וְלֹא מַחְלִיטִין אֶת הַמֻּסְגָּר. אֲבָל בַּתְּחִלָּה, בְּסוֹף שָׁבוּעַ, הַמַּסְגִּיר מַסְגִּיר, וְהַמַּחְלִיט מַחְלִיט, מַסְגִּיר וּפוֹטֵר, מַחְלִיט וּפוֹטֵר: Everyone can become impure from negaim, except for a non-Jew and a resident alien. All are qualified to inspect negaim, but only a priest may declare them unclean or clean. He is told, \"Say: 'unclean,'\" and he repeats \"unclean,\" or \"Say: 'clean,'\" and he repeats \"clean.\" Two negaim may not be inspected simultaneously whether in one man or in two men; rather he inspects one first and isolates him, certifies him as unclean or pronounces him clean, and then he inspects the second. One who is isolated may not be isolated again nor may one who is certified unclean be certified unclean again. One who is certified unclean may not be isolated nor may one who is isolated be certified unclean. But in the beginning, or at the end of a week, he may isolate on account of the one nega and isolate him on account of another one; he may certify him unclean on account of one sign and also certify him unclean on account of another sign; he may isolated the one sign and declare the other clean, or certify the one unclean and declare the other clean.

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

8 results
1. Hebrew Bible, Leviticus, 13 (9th cent. BCE - 3rd cent. BCE)
2. Mishnah, Avot, 1.1-1.2 (1st cent. CE - 3rd cent. CE) 1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah." 1.2. Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety."
3. Mishnah, Horayot, 3.8 (1st cent. CE - 3rd cent. CE) 3.8. A priest takes precedence over a levite, a levite over an israelite, an israelite over a mamzer, a mamzer over a natin, a natin over a convert, and a convert over a freed slave. When is this so? When all these were in other respects equal. However, if the mamzer was a scholar and the high priest an ignoramus, the scholar mamzer takes precedence over the ignorant high priest."
4. Mishnah, Peah, 2.6 (1st cent. CE - 3rd cent. CE) 2.6. It happened that Rabbi Shimon of Mitzpah planted his field [with two different kinds] and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked [about the law]. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs [of sage], who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs."
5. Mishnah, Sanhedrin, 4.3 (1st cent. CE - 3rd cent. CE) 4.3. The Sanhedrin was arranged like the half of a round threshing-floor so that they all might see one another. Before them stood the two scribes of the judges, one to the right and one to the left, and they wrote down the words of them that favored acquittal and the words of them that favored conviction. Rabbi Judah says: “There were three: one wrote down the words of them that favored acquittal, and one wrote down the words of them that favored conviction, and the third wrote down the words of both them that favored acquittal and them that favored conviction."
6. Tosefta, Megillah, 2.5 (1st cent. CE - 2nd cent. CE)
7. Tosefta, Parah, 3.7-3.8 (1st cent. CE - 2nd cent. CE)
8. Tosefta, Kippurim, 1.8 (1st cent. CE - 2nd cent. CE)

Subjects of this text:

subject	book bibliographic info
albeck,h.	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 272
animals	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 41
ass	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 41
blood	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 272
bones	Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 223
buying and/or selling	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 41
büchler,a.	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 272
cattle	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 41
clothes/garments	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 41
corpse(-uncleanness)	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 272
courtyard	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 41
eliezer b. jacob	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 41
midrash/midrashim	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 202
prayer	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 202
priests/priesthood	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 202
rabbis,the	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 202
scribes,rabbinic	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 183
thought (mahshava),role of in purity system	Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 223
torah,oral and written	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 183
torah	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 202
visibility,implications of for im/purity'	Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 223