4. Mishnah, Oholot, 1.8, 2.1-2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •graded system of impurity Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 101, 102, 103, 109, 110| 1.8. "מָאתַיִם וְאַרְבָּעִים וּשְׁמֹנָה אֵבָרִים בָּאָדָם, שְׁלשִׁים בְּפִסַּת הָרֶגֶל, שִׁשָּׁה בְכָל אֶצְבַּע, עֲשָׂרָה בַקֻּרְסָל, שְׁנַיִם בַּשּׁוֹק, חֲמִשָּׁה בָאַרְכֻּבָּה, אֶחָד בַּיָּרֵךְ, שְׁלשָׁה בַקַּטְלִית, אַחַת עֶשְׂרֵה צְלָעוֹת, שְׁלשִׁים בְּפִסַּת הַיָּד, שִׁשָּׁה בְכָל אֶצְבַּע, שְׁנַיִם בַּקָּנֶה, וּשְׁנַיִם בַּמַּרְפֵּק, אֶחָד בַּזְּרוֹעַ, וְאַרְבָּעָה בַכָּתֵף. מֵאָה וְאֶחָד מִזֶּה וּמֵאָה וְאֶחָד מִזֶּה. וּשְׁמֹנֶה עֶשְׂרֵה חֻלְיוֹת בַּשִּׁדְרָה, תִּשְׁעָה בָרֹאשׁ, שְׁמֹנָה בַצַּוָּאר, שִׁשָּׁה בַמַּפְתֵּחַ שֶׁל לֵב, וַחֲמִשָּׁה בִנְקָבָיו. כָּל אֶחָד וְאֶחָד מְטַמֵּא בְמַגָּע וּבְמַשָּׂא וּבְאֹהֶל. אֵימָתַי, בִּזְמַן שֶׁיֵּשׁ עֲלֵיהֶן בָּשָׂר כָּרָאוּי. אֲבָל אִם אֵין עֲלֵיהֶן בָּשָׂר כָּרָאוּי, מְטַמְּאִין בְּמַגָּע וּבְמַשָּׂא, וְאֵין מְטַמְּאִין בְּאֹהֶל: \n", 2.1. "אֵלּוּ מְטַמְּאִין בְּאֹהֶל. הַמֵּת, וְכַזַּיִת מִן הַמֵּת, וְכַזַּיִת נֶצֶל, וּמְלֹא תַרְוָד רָקָב, הַשִּׁדְרָה, וְהַגֻּלְגֹּלֶת, אֵבָר מִן הַמֵּת וְאֵבָר מִן הַחַי שֶׁיֵּשׁ עֲלֵיהֶן בָּשָׂר כָּרָאוּי, רֹבַע עֲצָמוֹת מֵרֹב הַבִּנְיָן אוֹ מֵרֹב הַמִּנְיָן. וְרֹב בִּנְיָנוֹ וְרֹב מִנְיָנוֹ שֶׁל מֵת, אַף עַל פִּי שֶׁאֵין בָּהֶם רֹבַע, טְמֵאִין. כַּמָּה הוּא רֹב מִנְיָנוֹ, מֵאָה וְעֶשְׂרִים וַחֲמִשָּׁה: \n", 2.2. "רְבִיעִית דָּם, וּרְבִיעִית דַּם תְּבוּסָה מִמֵּת אֶחָד. רַבִּי עֲקִיבָא אוֹמֵר, מִשְּׁנֵי מֵתִים. דַּם קָטָן שֶׁיָּצָא כֻלּוֹ, רַבִּי עֲקִיבָא אוֹמֵר, כָּל שֶׁהוּא. וַחֲכָמִים אוֹמְרִים, רְבִיעִית. כַּזַּיִת רִמָּה, בֵּין חַיָּה בֵּין מֵתָה, רַבִּי אֱלִיעֶזֶר מְטַמֵּא כִבְשָׂרוֹ, וַחֲכָמִים מְטַהֲרִים. אֵפֶר שְׂרוּפִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, שִׁעוּרוֹ בְרֹבַע, וַחֲכָמִים מְטַהֲרִין. מְלֹא תַרְוָד וְעוֹד עֲפַר קְבָרוֹת, טָמֵא, רַבִּי שִׁמְעוֹן מְטַהֵר. מְלֹא תַרְוָד רָקָב שֶׁגְּבָלוֹ בְמַיִם, אֵינוֹ חִבּוּר לְטֻמְאָה: \n", 2.3. "אֵלּוּ מְטַמְּאִין בְּמַגָּע וּבְמַשָּׂא וְאֵינָן מְטַמְּאִין בְּאֹהֶל. עֶצֶם כַּשְּׂעֹרָה, וְאֶרֶץ הָעַמִּים, וּבֵית הַפְּרָס, אֵבָר מִן הַמֵּת, וְאֵבָר מִן הַחַי שֶׁאֵין עֲלֵיהֶן בָּשָׂר כָּרָאוּי, הַשִּׁדְרָה וְהַגֻּלְגֹּלֶת שֶׁחָסָרוּ. כַּמָּה הוּא חֶסְרוֹן בַּשִּׁדְרָה, בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי חֻלְיוֹת. וּבֵית הִלֵּל אוֹמְרִים, אֲפִלּוּ חֻלְיָה אֶחָת. וּבַגֻּלְגֹּלֶת, בֵּית שַׁמַּאי אוֹמְרִים, כִּמְלֹא מַקְדֵּחַ. וּבֵית הִלֵּל אוֹמְרִים, כְּדֵי שֶׁיִּנָּטֵל מִן הַחַי וְיָמוּת. בְּאֵיזֶה מַקְדֵּחַ אָמְרוּ, בַּקָּטָן שֶׁל רוֹפְאִים, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בַּגָּדוֹל שֶׁל לִשְׁכָּה: \n", 2.4. "הַגּוֹלֵל וְהַדּוֹפֵק מְטַמְּאִין בְּמַגָּע וּבְאֹהֶל, וְאֵינָן מְטַמְּאִין בְּמַשָּׂא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְטַמְּאִין בְּמַשָּׂא. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אִם יֵשׁ תַּחְתֵּיהֶן עֲפַר קְבָרוֹת, מְטַמְּאִין בְּמַשָּׂא. וְאִם לָאו, אֵינָן מְטַמְּאִין בְּמַשָּׂא. אֵיזֶהוּ הַדּוֹפֵק, אֶת שֶׁהַגּוֹלֵל נִשְׁעָן עָלָיו. אֲבָל דּוֹפֵק דּוֹפְקִין, טָהוֹר: \n", 2.5. "אֵלּוּ שֶׁאִם חָסְרוּ טְהוֹרִין. כַּזַּיִת מִן הַמֵּת, וְכַזַּיִת נֶצֶל, וּמְלֹא תַרְוָד רָקָב, וּרְבִיעִית דָּם, וְעֶצֶם כַּשְּׂעֹרָה, וְאֵבָר מִן הַחַי שֶׁחָסַר עַצְמוֹ: \n", 2.6. "הַשִּׁדְרָה וְהַגֻּלְגֹּלֶת מִשְּׁנֵי מֵתִים, וּרְבִיעִית דָּם מִשְּׁנֵי מֵתִים, וְרֹבַע עֲצָמוֹת מִשְּׁנֵי מֵתִים, וְאֵבָר מִן הַמֵּת מִשְּׁנֵי מֵתִים, וְאֵבָר מִן הַחַי מִשְּׁנֵי אֲנָשִׁים, רַבִּי עֲקִיבָא מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין: \n", | 1.8. "There are two hundred and forty-eight limbs in a human body: Thirty in the foot, six for every toe, Ten in the ankle, Two in the shin, Five in the knee, One in the thigh, Three in the hip, Eleven ribs, Thirty in the hand, [that is] six to every finger, Two in the fore-arm, Two in the elbow, One in the upper arm and Four in the shoulder, [For a total of] one hundred and one on the one side [of the body] and one hundred and one on the other. Eighteen vertebrae in the spine, Nine in the head, Eight in the neck, Six in the key of the heart, And five around the genitals. Each one [of these] can defile by contact, carriage or overshadowing. When is this so? When they have upon them the appropriate amount of flesh, But if they do not have the appropriate amount flesh upon them, they can defile by contact and carriage but cannot defile by overshadowing.", 2.1. "These things defile by overshadowing: a corpse, an olive-sized [portion of flesh] of a corpse, an olive-sized [portion] of nezel, a ladleful of corpse-mold, the spine or the skull, [a] full limb of a corpse, or [a full] limb [severed] from a living person with the appropriate amount of flesh, a quarter [of a kav] of bones from the structural majority or numerical majority, and the structural majority or numerical majority [of the bones] of a corpse even though they do not amount to a quarter [of a kab]; [all these] are unclean. How many [bones] form the numerical majority? One hundred and twenty-five.", 2.2. "[The following likewise defile:]A quarter [of a log] of blood, A quarter [of a log] of mixed blood from one corpse. Rabbi Akiva says: [even] from two corpses. [With regard to] the blood of a child that has completely flowed forth: Rabbi Akiva says: [it defiles] in even the smallest quantity, But the sages say: [there must be] a quarter [of a log]. [With regard to] an olive-sized [portion] of [corpse] worms whether alive or dead: Rabbi Eliezer declares [it] unclean, like the flesh, But the sages declare [it] clean. [With regard to] the ashes of burnt persons: Rabbi Eliezer says: the [minimum] quantity [for defilement is] a quarter [of a kav]. But the sages declare [them to be] clean. A ladleful and [a little] more of grave-dust is unclean. Rabbi Shimon declares [it to be] clean. A ladleful of corpse-mold mixed with water is not [regarded as] joined [into one mass] for [the purposes of] defilement.", 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.", 2.4. "The covering stone and the buttressing stone [of a grave] defile by contact and overshadowing but not by carriage. Rabbi Eliezer says: they do defile by carriage. Rabbi Joshua says: if there is grave dust beneath them, they defile by carriage, but if not they do not defile by carriage. What is the buttressing stone? That upon which the covering stone is supported. But the stone that serves as buttress to the buttressing stone is clean.", 2.5. "These are clean if they are deficient:An olive-sized [portion] of a corpse; An olive-sized [portion] of nezel, A ladleful of corpse-mold, A quarter [of a log] of blood, A bone of the size of a barley-corn, And a limb [severed] from a living person, the bone of which [limb] is deficient.", 2.6. "A backbone or a skull [made up from the bones] of two corpses, A quarter [of a log] of blood from two corpses, A quarter [of a kav] of bones from two corpses, A limb of a corpse from two corpses, And a limb [severed] from a living person, [such a limb being made up] from two persons, Rabbi Akiva declares [the all] unclean But the sages declare them clean.", |
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5. Mishnah, Toharot, 1.8, 8.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •graded system of impurity Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 30, 55| 1.8. "מִקְרֶצֶת שֶׁהָיְתָה תְחִלָּה וְהִשִּׁיךְ לָהּ אֲחֵרוֹת, כֻּלָּן תְּחִלָּהּ. פֵּרְשׁוּ, הִיא תְחִלָּה וְכֻלָּן שְׁנִיּוֹת. הָיְתָה שְׁנִיָּה וְהִשִּׁיךְ לָהּ אֲחֵרוֹת, כֻּלָּן שְׁנִיּוֹת. פֵּרְשׁוּ, הִיא שְׁנִיָּה וְכֻלָּן שְׁלִישִׁיּוֹת. הָיְתָה שְׁלִישִׁית וְהִשִּׁיךְ לָהּ אֲחֵרוֹת, הִיא שְׁלִישִׁית וְכֻלָּן טְהוֹרוֹת, בֵּין שֶׁפֵּרְשׁוּ בֵּין שֶׁלֹּא פֵרְשׁוּ: \n", 8.7. "אֲחוֹרֵי כֵלִים שֶׁנִּטְמְאוּ בְמַשְׁקִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְטַמְּאִין אֶת הַמַּשְׁקִין וְאֵין פּוֹסְלִין אֶת הָאֳכָלִין. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מְטַמְּאִין אֶת הַמַּשְׁקִין וּפוֹסְלִין אֶת הָאֳכָלִין. שִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר, לֹא כָךְ וְלֹא כָךְ, אֶלָּא מַשְׁקִין שֶׁנִּטְמְאוּ בַאֲחוֹרֵי הַכֵּלִים, מְטַמְּאִין אֶחָד וּפוֹסְלִין אֶחָד. הֲרֵי זֶה אוֹמֵר, מְטַמְּאֶיךָ לֹא טִמְּאוּנִי, וְאַתָּה טִמֵּאתָנִי: \n", | 1.8. "A piece of dough that had first degree uncleanness, and then others became stuck to it, they all become unclean in the first degree. If they were separated, it still remains unclean in the first degree but all the others are have only second degree uncleanness. If [the original piece] had second degree uncleanness and then others became stuck to it, they all become unclean in the second degree; If they were separated, it still remains unclean in the second degree but all the others are only unclean in the third degree. If [the original piece] had third degree uncleanness, and then other became stuck to it, it remains unclean in the third degree but all the others remain clean, whether they were subsequently separated from it or whether they were not separated.", 8.7. "The outer parts of vessels that have contracted uncleanness from liquids: Rabbi Eliezer says: they defile liquids but they do not disqualify foods. Rabbi Joshua says: they defile liquids and also disqualify foods. Shimon the brother of Azariah says: neither this nor that. Rather, liquids that were defiled from the outer parts of vessels defile at one remove and disqualify at a second remove. It is as if it say, \"that which defiled you did not defile me but you have defiled me.\"", |
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6. Mishnah, Zavim, 5.6-5.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •graded system of impurity Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 53, 54| 5.6. "הַנּוֹגֵעַ בְּזָב, וּבְזָבָה, וּבְנִדָּה, וּבְיוֹלֶדֶת, וּבִמְצֹרָע, בְּמִשְׁכָּב, וּמוֹשָׁב, מְטַמֵּא שְׁנַיִם וּפוֹסֵל אֶחָד. פֵּרַשׁ, מְטַמֵּא אֶחָד וּפוֹסֵל אֶחָד, אֶחָד הַנּוֹגֵעַ וְאֶחָד הַמַּסִּיט וְאֶחָד הַנּוֹשֵׂא וְאֶחָד הַנִּשָּׂא: \n", 5.7. "הַנּוֹגֵעַ בְּזוֹבוֹ שֶׁל זָב, וּבְרֻקּוֹ, בְּשִׁכְבַת זַרְעוֹ, בְּמֵימֵי רַגְלָיו, וּבְדַם הַנִּדָּה, מְטַמֵּא שְׁנַיִם וּפוֹסֵל אֶחָד. פֵּרַשׁ, מְטַמֵּא אֶחָד וּפוֹסֵל אֶחָד, אֶחָד הַנּוֹגֵעַ וְאֶחָד הַמַּסִּיט. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הַנּוֹשֵׂא: \n", | 5.6. "He who touches a zav, or a zavah, a menstruant, or a woman after childbirth, or a metzora, or any object on which these had been sitting or lying, conveys uncleanness at two [removes] and disqualifies [terumah] at one [further remove]. If he separated, he still conveys uncleanness at one [remove], and disqualifies [terumah] at one [further remove]. This is true whether he had touched, or had shifted, or had carried, or was carried.", 5.7. "If one touches the discharge of a zav, his spittle, semen or urine, or the blood of a menstruant, he conveys uncleanness at two [removes], and disqualifies [terumah] at one [more remove]; If he separated, he defiles at one [remove] and disqualifies [terumah] at one [more remove]. This is the case whether he had touched or moved it. Rabbi Eliezer said: also if he had carried it.", |
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