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Tiresias: The Ancient Mediterranean Religions Source Database



8051
Mishnah, Toharot, 4.5


עַל שִׁשָּׁה סְפֵקוֹת שׂוֹרְפִין אֶת הַתְּרוּמָה. עַל סְפֵק בֵּית הַפְּרָס, וְעַל סְפֵק עָפָר הַבָּא מֵאֶרֶץ הָעַמִּים, עַל סְפֵק בִּגְדֵי עַם הָאָרֶץ, עַל סְפֵק כֵּלִים הַנִּמְצָאִין, עַל סְפֵק הָרֻקִּין הַנִּמְצָאִין, עַל סְפֵק מֵי רַגְלֵי אָדָם שֶׁהֵן כְּנֶגֶד מֵי רַגְלֵי בְהֵמָה. עַל וַדַּאי מַגָּעָן שֶׁהוּא סְפֵק טֻמְאָתָן, שׂוֹרְפִין אֶת הַתְּרוּמָה. רַבִּי יוֹסֵי אוֹמֵר, אַף עַל סְפֵק מַגָּעָן בִּרְשׁוּת הַיָּחִיד. וַחֲכָמִים אוֹמְרִים, בִּרְשׁוּת הַיָּחִיד, תּוֹלִין. וּבִרְשׁוּת הָרַבִּים, טָהוֹר:On account of six doubtful cases of uncleanness terumah is burned: On account of the doubt of a bet ha-peras [grave area], On account of earth about which there is doubt whether it came from the land of the gentiles, On account of a doubt about the garments of an ‘am ha-arez; On account of a doubt about found vessels found by chance; On account of found spit, On account of a doubt about human urine that was near the urine of a beast. On account of a certainty of having touched these which causes the doubtful uncleanness, terumah is burned. Rabbi Yose says: also on account of their doubtful contact in a private domain; But the sages say: in a private domain the terumah is only held in suspense and in a public domain it is deemed clean.


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

5 results
1. Dead Sea Scrolls, 4Qmmt, 0 (2nd cent. BCE - 1st cent. CE)

2. Mishnah, Oholot, 2.3 (1st cent. CE - 3rd cent. CE)

2.3. The following defile by contact and carriage but not by overshadowing: A bone of barleycorn size, Earth from a foreign country, A bet peras, A limb of a corpse, or a limb [severed] from a living person which has no longer its appropriate flesh, A spine or a skull which is deficient. How much is [considered] a deficiency in the spine? Bet Shammai say: two vertebrae, But Bet Hillel say: even one vertebra. And in the skull? Bet Shammai say: [the size of a] hole [made] by a drill, But Bet Hillel say: as much as would be taken from a living person and he would die. of what drill did they speak? of the small one [used] by physicians, the words of Rabbi Meir. But the sages say: of the large one in the Temple-chamber."
3. Mishnah, Toharot, 4.7-4.11 (1st cent. CE - 3rd cent. CE)

4.7. These are the cases of doubtful uncleanness that the sages declared to be clean:A doubt concerning drawn water for a mikveh, A doubt concerning an object of uncleanness that floated upon the water. A doubt concerning liquids as to whether they have contracted uncleanness it is deemed unclean, but if it was whether uncleanness has been conveyed it is deemed clean. A doubt concerning the hands as to whether they have contracted uncleanness, have conveyed uncleanness or have attained cleanness, they are deemed clean. A doubt that arose in a public domain; A doubt concerning an ordice of the scribes; A doubt concerning non-sacred food; A doubt concerning a sheretz; A doubt concerning negaim; A doubt concerning a nazirite vow; A doubt concerning a first-born; A doubt concerning sacrifices." 4.8. \"A doubt concerning an object of uncleanness that floated upon water:\" [It is clean] whether the water was in vessels or in the ground. Rabbi Shimon says: if in vessels he is deemed unclean but if in the ground he is deemed clean. Rabbi Judah says: if the doubt arose when the man went down into the water he is deemed unclean, but if when he came up he is deemed clean. Rabbi Yose says: even if there is only enough room for a man and the uncleanness the former remains clean." 4.9. \"In the case of a doubt concerning liquids as to whether they have contracted uncleanness it is deemed unclean:\" How so? If an unclean person stretched his foot between clean liquids and there is doubt whether he touched them or not, such a condition of doubt is deemed to be unclean. If a man had an unclean loaf in his hand and he stretched it out between clean liquids, and there is doubt whether it touched them or not, such a condition of doubt is deemed to be unclean. \"But if it was whether uncleanness has been conveyed, it is deemed clean.\" How so? If a man had in his hand a stick on the end of which there was an unclean liquid and he threw it among clean loaves and there is doubt whether it touched them or not, such a condition of doubt is deemed clean." 4.10. Rabbi Yose says: a condition of doubt in the case of liquids is deemed unclean in respect of food and clean in respect of vessels. How so? If there were two jars, the one unclean and the other clean, and he made dough with the contents of one of them and a doubt arose as to whether he prepared it with the contents of the unclean, or of the clean one, such is \"a condition of doubt in the case of liquids [which] is deemed unclean in respect of food and clean in respect of vessels.\"" 4.11. \"If there is doubt concerning the hands as to whether they have contracted uncleanness, have conveyed uncleanness or have attained cleanness, they are deemed clean.\" \"Any doubt that arose in a public domain is deemed clean. \"A condition of doubt concerning an ordice of the scribes\": [For instance, he is uncertain whether] he ate unclean food or drank unclean liquids, whether he immersed his head and the greater part of his body in drawn water, or whether there fell on his head and the greater part of his body three log of drawn water, such a condition of doubt is deemed clean. But if a condition of doubt arose concerning a father of uncleanness even though it was only rabbinical, it is deemed unclean."
4. New Testament, John, 18.28 (1st cent. CE - 1st cent. CE)

18.28. They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn't enter into the Praetorium, that they might not be defiled, but might eat the Passover.
5. Anon., Joseph And Aseneth, 8.5-8.7



Subjects of this text:

subject book bibliographic info
food, im/purity of' Balberg, Purity, Body, and Self in Early Rabbinic Literature (2014) 201
halakha, intensification Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 64
jew-gentile, separation Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 64
purity, impurity, defilement, cleansing, ritual purity, corpse impurity Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 64
purity, impurity, defilement, cleansing, ritual purity, gentiles, acquired Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 64
purity, impurity, defilement, cleansing, ritual purity, gentiles, association Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 64
purity, impurity, defilement, cleansing, ritual purity, ritual purity Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 64
rabbinic, views on gentile posessions, lands etc. Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 64