nose

For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous,

Because thy rage against me and thy tumult is come up into mine ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.

He taketh it with his eyes: his nose pierceth through snares.

Canst thou put an hook into his nose? or bore his jaw through with a thorn?

Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife.

Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bathrabbim: thy nose is as the tower of Lebanon which looketh toward Damascus.

I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;

The rings, and nose jewels,

Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.

Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day.

Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.

And I will set my jealousy against thee, and they shall deal furiously with thee: they shall take away thy nose and thine ears; and thy remnant shall fall by the sword: they shall take thy sons and thy daughters; and thy residue shall be devoured by the fire.

At length they saw a man coming (namely Paul), of a low stature, bald (or shaved) on the head, crooked thighs, handsome legs, hollow-eyed; had a crooked nose; full of grace; for sometimes he appeared as a man, sometimes he had the countenance of an angel. And Paul saw Onesiphorus, and was glad.

But when they heard him each turned up his nose,

On the Saturday let the bishop assemble them who receive the laver, and let him bid them to kneel while the deacon proclaimeth. And when there is silence let him exorcise [them], laying a hand on them, and saying: O God of heaven, God of the lights, God of the archangels who are under Thy power, God of the angels who are under Thy might, King of glories and of dominions, God of saints, Father of our Lord Jesus Christ; who hast loosed the souls that were bound by death; who hast enlightened him that was bound in darkness and fixed firm, by the firm-fixing of the suffering of Thy Only-begotten; who hast loosed our cords and hast loosed every weight from [off] us; who hast repelled from us every attack of the Evil One; O Son and Word of God, who hast made us immortal by Thy death; who hast glorified us with Thy glory; who hast loosed all the bands of our sins by Thy passion; who hast borne the curse of our sins by Thy cross, and by Thy resurrection hast taught [mankind] to pass from [being] sons of men to become gods; who hast taken on Thee our humiliation; who hast trodden the way to heaven for us; who hast changed us from corruption to incorruptibility; hear me, O Lord, who cry to Thee in pain and fear,O Lord God, and Father of our Lord Jesus Christ, before Him before whom stand the holy hosts of archangels and of cherubim and armies without number, of princes and of seraphim; whose veil [is] the light, and before whose face [is] fire; the throne of whose glory is ineffable; the habitations of whose delights, which Thou hast prepared for Thy saints, are ineffable, the raiments and treasures of which are visible to Thee alone and to Thy holy angels; before whom all things tremble, giving praise; whose glance measureth the mountains, and whose Name, when uttered, cleaveth the depths; whom the heavens which are shut up by Thy hand, hide from view; before whom the earth and the depths together tremble; before whom the sea and the dragons that [are] in it quake; of whom the wild beasts trembling, stand in awe; through whom the mountains and the firmament of the earth melt with fear; at whose power the tempest of the winter quaketh and trembleth, and the raging whirlwind keepeth its limits; because of whom the fire of vengeance doth not overpass that which hath been prescribed to it, but abideth when reproved by Thy commandment; because of whom the whole creation travaileth, groaning with groans, being bidden to tarry till its time; from whom all nature and creation that opposeth itself fleeth; because of whom the whole army of the adversary is subdued, and the Devil is fallen, and the serpent is trodden down, and,the dragon is killed; because of whom the nations which have confessed Thee are enlightened and strengthened in Thee, O Lord; because of whom life is revealed and hope confirmed, and faith strengthened and the Gospel preached; because of whom corruption is brought to naught and incorruptibility waxeth strong; through whom man was fashioned from the earth, but having believed in Thee he is no longer earth; O Lord God Almighty, I exorcise these in the Name of Thee and of Thy beloved Son Jesus Christ. Drive away from the souls of these Thy servants every disease and illness, and every stumbling block and all unbelief, all doubt and all contempt, every unclean spirit that worketh, that is a witch, that killeth, that is under the earth, that is fiery, dark, evil-smelling, given to witchcraft, lascivious, loving gold, uplifted, money loving, wrathful. Yea, O Lord God, overthrow from these Thy servants who have been named in Thee the weapons of the Devil, all magic, witchcraft, fear of idols, divination, astrology, necromancy, observation of the stars, astronomy, pleasure of the passions, love of disgraceful things, sadness, love of money, drunkenness, fornication, adultery, lasciviousness, contumacy, contentiousness, wrath, confusion, wickedness, evil suspicion. Yea, O Lord God, hear me, and breathe on these Thy servants the spirit of tranquillity, that, being guarded by Thee, they may bring forth in Thee fruits of faith, of virtue, of wisdom, of purity, of self-discipline of patience, of hope, of concord, of modesty, of praise. For by Thee they have been called as servants, in the Name of Jesus Christ, being baptized in the Trinity, in the Name of the Father and of the Son and of the Holy Ghost, the angels, glories, dominions, all the heavenly army being witnesses. O Lord, the real-essence of our life and theirs, guard their hearts, O God, for Thou art mighty and glorious for ever and ever. And let all the people, also the priests, say: Amen, So be it, so be it, so be it. If any one be in the endurance of any thing, rise suddenly while the bishop is saying [these words], and weep or cry out, or foam [at the mouth] or gnash with his teeth, or stare or be much uplifted or altogether run away, being quickly carried off, let such an one be put aside by the deacons, so that there be no disturbance while the bishop is speaking, and let such an one be exorcised by the priests until he be cleansed, and so let him be baptized. After the priest exorciseth those who have drawn near, or him who is found unclean, let the priest breathe on them and seal them between their eyes, on the nose, on the heart, on the ears; and so let him raise them up.

And he lifted up the head of Zadok, and felt his heart and his nose to find out whether there was any sign of breath being in him; and he fanned him, and lifted him up, and rubbed him and laid him out upon the table.

Thou hast drawn us hither as thy servants with our Lady, the heavenly Zion, the Tabernacle of the Law of the Lord our God just as a man draweth a camel that is loaded with valuable possessions with a little piece of thin, tough cord fastened over his nose.

And now Titus brought one of his engines to the middle tower of the north part of the wall, in which a certain crafty Jew, whose name was Castor, lay in ambush, with ten others like himself, the rest being fled away by reason of the archers. These men lay still for a while, as in great fear, under their breastplates; but when the tower was shaken, they arose, and Castor did then stretch out his hand, as a petitioner, and called for Caesar, and by his voice moved his compassion, and begged of him to have mercy upon them; and Titus, in the innocency of his heart, believing him to be in earnest, and hoping that the Jews did now repent, stopped the working of the battering ram, and forbade them to shoot at the petitioners, and bid Castor say what he had a mind to say to him. He said that he would come down, if he would give him his right hand for his security. To which Titus replied, that he was well pleased with such his agreeable conduct, and would be well pleased if all the Jews would be of his mind, and that he was ready to give the like security to the city. Now five of the ten dissembled with him, and pretended to beg for mercy, while the rest cried out aloud that they would never be slaves to the Romans, while it was in their power to die in a state of freedom. Now while these men were quarrelling for a long while, the attack was delayed; Castor also sent to Simon, and told him that they might take some time for consultation about what was to be done, because he would elude the power of the Romans for a considerable time. And at the same time that he sent thus to him, he appeared openly to exhort those that were obstinate to accept of Titus's hand for their security; but they seemed very angry at it, and brandished their naked swords upon the breast-works, and struck themselves upon their breast, and fell down as if they had been slain. Hereupon Titus, and those with him, were amazed at the courage of the men; and as they were not able to see exactly what was done, they admired at their great fortitude, and pitied their calamity. During this interval, a certain person shot a dart at Castor, and wounded him in his nose; whereupon he presently pulled out the dart, and showed it to Titus, and complained that this was unfair treatment; so Caesar reproved him that shot the dart, and sent Josephus, who then stood by him, to give his right hand to Castor. But Josephus said that he would not go to him, because these pretended petitioners meant nothing that was good; he also restrained those friends of his who were zealous to go to him. But still there was one Eneas, a deserter, who said he would go to him. Castor also called to them, that somebody should come and receive the money which he had with him; this made Eneas the more earnestly to run to him with his bosom open. Then did Castor take up a great stone, and threw it at him, which missed him, because he guarded himself against it; but still it wounded another soldier that was coming to him. When Caesar understood that this was a delusion, he perceived that mercy in war is a pernicious thing, because such cunning tricks have less place under the exercise of greater severity. So he caused the engine to work more strongly than before, on account of his anger at the deceit put upon him. But Castor and his companions set the tower on fire when it began to give way, and leaped through the flame into a hidden vault that was under it, which made the Romans further suppose that they were men of great courage, as having cast themselves into the fire.

(For) it is written, Gen. ii. 8: “And the Tetragrammaton Elohim planted.” (Whereby is understood) that H, He, which is between the two II, Yods, of the word IHI, Yehi, which in the supernals is) the position of the nose of the more Ancient One over the Microprosopus (concerning which see further in the “Idra Rabba,” § 175). (For this) existeth not without the spirit.

There is also the nose, to dignify the face of Microprosopus.

“My spirit shall not strive with man.” (Here is understood, not the spirit of Microprosopus, but) that which is from the supernals, because from that spirit which rusheth forth from the two nostrils of the nose of Macroprosopus the influx is sent down unto the inferiors.

All things are HVA, Hoa, He Himself, and He Himself is hidden on every side. So also is His nose.

From the nose is the face known.

This nose is as a mighty gallery, whence His Spirit rusheth forth upon Microprosopus, and they call it the Giver.

And come—see! Wherein is the difference between the nose (of Macroprosopus), and the nose (of Microprosopus)?

And come—see! Wherein is the difference between the nose (of Macroprosopus), and the nose (of Microprosopus)?

The nose of the Ancient of Days is life in every part. Concerning the nose of Microprosopus it is written, Ps. xviii. 8: “There went up smoke out of His nostrils, and fire out of His mouth devoured,” &c.

The nose of the Ancient of Days is life in every part. Concerning the nose of Microprosopus it is written, Ps. xviii. 8: “There went up smoke out of His nostrils, and fire out of His mouth devoured,” &c.

When that smoke goeth up, what afterwards followeth? Coals are kindled by it. What is the meaning of this “by it?” By that smoke, out of that nose, out of that fire.

And this is that which is written, Isa. xlviii. 9: “In My praise (that is, My nose) will I refrain My nostrils for thee.” In which place the sentence is concerning the Ancient of Days.

This is the tradition. The size of this nose is so vast that three hundred and seventy-five worlds are supported by it, which all adhere unto Microprosopus.

This is the praise of the conformation of the nose.

“For, under the nose, beneath the two nostrils, there issueth a certain path, and from that path the hairs are wanting.

“And therefore that path resideth beneath the nostrils of the nose; and the hairs do not grow in that path, because it subdueth iniquities.

“What is the difference between the one and the other? In Microprosopus (the matter standeth thus): this path descendeth beneath the nostrils of His nose. It is written, Num. xii. 9: ‘And the anger of Tetragrammaton was kindled against him, and He departed.’

“We have learned through Barietha (or the tradition given forth without the holy city), that that path of the conformation of the holy supernal Ancient of the Ancient Ones, which descendeth in the beard beneath the nostrils of the nose, and this inferior path, are equal in every way, in such a manner that that which is below is like that which is above. The superior (path) is called ‘passing over transgression’; the inferior, ‘He hath not kept His anger for ever.’

Wherefore? Because it is not that place which is called Adam, for the countenance and the nose are not uncovered, but the forehead alone.

WE have learned it in the “Book of Concealed Mystery.” The nose of Microprosopus. From the nose is the countenance known. In this nose is diverse symbolism.

WE have learned it in the “Book of Concealed Mystery.” The nose of Microprosopus. From the nose is the countenance known. In this nose is diverse symbolism.

WE have learned it in the “Book of Concealed Mystery.” The nose of Microprosopus. From the nose is the countenance known. In this nose is diverse symbolism.

For it is written, Ps. xviii. 8: “There went up a smoke out of His nose, and fire out of His mouth devoured; coals were kindled by it.”

“There went up a smoke out of His nose.” In this smoke are included both the fire and the burning coals; for there is no smoke without fire, neither fire without smoke. Truly all things result (herefrom: otherwise, are kindled herein) and go forth from His nose.

“There went up a smoke out of His nose.” In this smoke are included both the fire and the burning coals; for there is no smoke without fire, neither fire without smoke. Truly all things result (herefrom: otherwise, are kindled herein) and go forth from His nose.

Also we have learned that when these three things are associated together which are included in that smoke which issueth from the nose, the nose is lengthened.

Also we have learned that when these three things are associated together which are included in that smoke which issueth from the nose, the nose is lengthened.

Also we have learned that there are five GBVRAN, Geboran, severities in this conformation of Microprosopus, and they ascend in one thousand and four hundred severities, GBVRAN; and they are extended in His nose, and in His mouth, and in His arms, and in His hands, and in His fingers.

And all those powers, Geboran, commence to descend from the nose. And from it depend a thousand times a thousand and four hundred myriads in their single (forms).

And from that smoke which issueth from his nose depend a thousand times a thousand myriads, and four hundred and five which belong to this (idea of) Severity. For all the severities depend from this nose.

And from that smoke which issueth from his nose depend a thousand times a thousand myriads, and four hundred and five which belong to this (idea of) Severity. For all the severities depend from this nose.

We have learned that this nose (of Microprosopus) is short, and when the smoke commenceth to issue therefrom, it departeth thence swiftly, and Judgment is exercised.

But what hindereth that nose that it may not produce smoke? The nose of the Ancient and Holy One; for He is also called before all others ARK APIM, Arikh Aphim, Long of Nose.

But what hindereth that nose that it may not produce smoke? The nose of the Ancient and Holy One; for He is also called before all others ARK APIM, Arikh Aphim, Long of Nose.

But what hindereth that nose that it may not produce smoke? The nose of the Ancient and Holy One; for He is also called before all others ARK APIM, Arikh Aphim, Long of Nose.

And when the Ancient One is uncovered toward Microprosopus all things are beheld in the light of Mercy, and the nose is appeased, and fire and smoke issue not therefrom.

Also we have learned: The nose hath two nostrils. From the one issueth a flaming smoke, and it entereth into the opening of the Great Abyss.

And that smoke which issueth forth from the other nostril is not mitigated unless by the smoke of the sacrifice of the altar. But all things depend from the nose.

Therefore is it written, Gen. viii. 12: “And Tetragrammaton smelled a sweet savour.” For all these are attributed unto the nose, to smell a savour, and to emit smoke and fire, and red colour, and therefore is it opposed unto the benevolence (namely, the forehead).

And in the brain is it collected (otherwise, and it slideth on into the brain), and departeth through the nostrils of the nose, and is bound, and the nose becometh shorter (that of Microprosopus, namely) and gloweth with fire, and fire and smoke issue forth; and from those nostrils are excited all the severities, and vengeance is exercised.

And in the brain is it collected (otherwise, and it slideth on into the brain), and departeth through the nostrils of the nose, and is bound, and the nose becometh shorter (that of Microprosopus, namely) and gloweth with fire, and fire and smoke issue forth; and from those nostrils are excited all the severities, and vengeance is exercised.

The third conformation. From the midst, beneath the nose, and beneath the two nostrils, there goeth forth a certain path, and short and coarse hairs fill up that path; and the remaining hairs fill up the place from this side unto that, around this path.

“And therefore Moses saith in another place, Num. xiv. 18: “Tetragrammaton is ARK APIM, Arikh Aphim, long-suffering (literally long of nose), and of great mercy.”

“For we have learned that that path which descendeth beneath the two nostrils of the nose is filled with short hairs; and concerning this path, that it is written: ‘Passing over transgression’ (otherwise, and the shorter hairs fill that path. But that path is not called ‘Passing over transgression’); because there is therein no occasion for passing over; for a double reason.

THE Nose. From this nose, from the openings of the nostrils, the Spirit of Life rusheth forth upon Microprosopus.

THE Nose. From this nose, from the openings of the nostrils, the Spirit of Life rusheth forth upon Microprosopus.

And from that opening of the nose, from those openings of the nostrils, dependeth the letter He, in order to establish the other and inferior He.

This nose is life in every part; perfect joy, rest of spirit, and health.

The nose of Microprosopus is as we have (before) conformed it.

Since concerning Him it is said, Ps. xviii. 9: “There ascendeth a smoke in His nose,” &c.

But concerning this it is written, Isa. xlviii. 9: “And for my name's sake will I defer mine anger (literally, lengthen my nose) for thee.”

But yet from the letter the judgment dependeth, and judgment pertaineth unto the nose (of Microprosopus). Like as it is written, Ps. xviii. 9: “Smoke ascendeth out of His nose.”

But yet from the letter the judgment dependeth, and judgment pertaineth unto the nose (of Microprosopus). Like as it is written, Ps. xviii. 9: “Smoke ascendeth out of His nose.”

And if thou sayest that behold also it is written, “And fire out of His mouth consumeth,” surely the foundation of wrath dependeth from His nose.

THE nose of Microprosopus is the form of His countenance, for therethrough is His whole countenance known.

This nose is not as the nose of the most Holy Ancient One, the Concealed with all Concealments.

This nose is not as the nose of the most Holy Ancient One, the Concealed with all Concealments.

For the nose of Him, the Ancient One, is the life of lives for all things, and from His two nostrils rush forth the Ruachin De-Chiin, RVChIN DChIIN, spirits of lives for all.

But concerning this (nose of) Microprosopus it is written, Ps. xviii. 9: “A smoke ascendeth in His nose.”

But concerning this (nose of) Microprosopus it is written, Ps. xviii. 9: “A smoke ascendeth in His nose.”

(When therefore it is said) “And IHVH smelled the odour of rest,” most certainly the odour of the sacrificed victim is not meant, but the odour of the mitigation of all those severities which are referred unto the nose.

And this nose (of Microprosopus) emitteth fire from the two nostrils, which swalloweth up all other fires.

The nose of the Most Holy Ancient One is long and extended, and He is called Arikh Aphim, Long of Nose.

The nose of the Most Holy Ancient One is long and extended, and He is called Arikh Aphim, Long of Nose.

But this nose (of Microprosopus) is short, and when the smoke commenceth, it issueth rapidly forth, and judgment is consummated.

But who can oppose the nose of Him the Ancient One? Concerning this, all things are as we have said in the Greater Assembly, where concerning this matter the Companions were exercised.

From this opening of the ears depend other openings, (namely) the opening of the eye, the opening of the mouth, the opening of the nose.

From that voice, if it be necessary (a certain part) entereth into the opening of the nose, and from that voice it produceth smoke and fire.

With what may an animal go out [on Shabbat], and with what may it not go out? A camel may go out with a bit, a female camel with its nose-ring, a Libyan donkey with an iron bridle, a horse with its chain, and all chain-wearing animals may go out with their chains and be led by their chains. And they may sprinkle upon them [with purifying waters], and they may be immersed in their place.

They are allowed to testify only about the face with the nose, even though there were also marks on the man’s body or clothing. They are allowed to testify only when his soul has departed, even though they have seen him cut up or crucified or being devoured by a wild beast. They are allowed to testify only [if they saw the body] within three days [of death]. Rabbi Judah ben Baba says: not all men, all places, or all times are alike.

From what part [of the body] do they measure? Rabbi Eliezer says: from the navel. Rabbi Akiva says: from the nose. Rabbi Eliezer ben Jacob says: from the place where he was made a slain person, from the neck.

How does he annul it? If he cut off the tip of its ear, the tip of its nose, or the tip of its finger; or if he defaced it, although there was no reduction in the mass of the material, he has annulled it. If he spat before it, urinated before it, dragged it [in the dust] or hurled excrement at it, behold it is not annulled. If he sold or gave it as a pledge, Rabbi says that he has annulled it, but the sages say that he has not annulled it.

If its nose is perforated, defective, or slit, or its upper lip perforated, defective, or slit [these are disqualifying blemishes]. If the outer incisors are defective or leveled [to the gum] or the molars are torn out [completely], [these are disqualifying blemishes]. But Rabbi Hanina ben Antigonus says: we do not examine behind the molars, nor the molars themselves.

One whose eyes are as large as a calf's or as small as those of a goose; Or whose body is [unduly] large for his limbs, [unduly] small for his limbs; or whose nose is [unduly] large for his limbs, or whose nose is [unduly] small for his limbs; A tzimem and a zimea. What is tzimea? One whose ears are very small. What is tzimem? One whose ears resemble a sponge.

One whose eyes are as large as a calf's or as small as those of a goose; Or whose body is [unduly] large for his limbs, [unduly] small for his limbs; or whose nose is [unduly] large for his limbs, or whose nose is [unduly] small for his limbs; A tzimem and a zimea. What is tzimea? One whose ears are very small. What is tzimem? One whose ears resemble a sponge.

He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema.

A helmet is susceptible to impurity but the cheek-pieces are clean, But if they have a receptacle for water they are susceptible to impurity. All weapons of war are susceptible to impurity: a javelin, a spear-head, metal boots, and a breastplate are susceptible to impurity. All women's ornaments are susceptible to impurity: a golden city (a tiara), a necklace, ear-rings, finger-rings, a ring whether it has a seal or does not have a seal, and nose-rings. If a necklace has metal beads on a thread of flax or wool and the thread broke, the beads are still susceptible to impurity, since each one is a vessel in itself. If the thread was of metal and the beads were of precious stones or pearls or glass, and the beads were broken while the thread alone remained, it is still susceptible to impurity. The remnant of a necklace [is susceptible] as long as there is enough for the neck of a little girl. Rabbi Eliezer says: even if only one ring remained it is unclean, since it also is hung around the neck.

There are twenty-four tips of limbs in the human body that do not become unclean on account of quick flesh: the tips of the fingers and the toes, the tips of the ears, the tip of the nose, the tip of the penis; and also the nipples of a woman. Rabbi Judah says: also those of a man. Rabbi Eliezer says: also warts and warts with thin necks do not become unclean on account of quick flesh.

The following places in a person do not become unclean on account of a bright spot: the inside of the eye, the inside of the ear, the inside of the nose and the inside of the mouth, wrinkles, wrinkles in the neck, under the breast and the armpit, the sole of the foot, the nails, the head and the beard; and a boil, a burn and a blister that are festering. All these: Do not become unclean on account of negaim Do not combine with other negaim, A nega is not considered to spread into them, Do not become unclean on account of quick flesh, And they do not act to prevent a person from being considered to have turned completely white. If subsequently a bald spot arose in the head or beard, or if a boil, a burn or a blister formed a scar: They may become unclean by negaim, But they do not combine with other negaim, A nega is not considered to spread into them, And they do not become unclean on account of quick flesh. But they do act to prevent a person from being considered to have all turned white. The head and the beard before they have grown hair, and warts with thin necks on the head or the beard, are treated as the skin of the flesh.

If one bent down to drink, the water which came up on his mouth or on his moustache comes under the law of ‘if water be put’; But [what came up] on his nose or on his head or on his beard does not come under the law of ‘if water be put’. If one drew water with a jar, the water which came up on its outside, or on the rope which was wound round its neck, or on the rope which was needed for its use, comes under the law of ‘if water be put’. How much rope is needed for its use? Rabbi Shimon ben Eleazar says: a handbreadth. If he put the jar under the rain-pipe, it does not come under the law of ‘if water be put’.

Derivatives of water are: the liquids that come from the eye, from the ear, from the nose and from the mouth, and urine, whether of adults or of children, whether [its flow is] conscious or unconscious. Derivatives of blood are: blood from the slaughtering of cattle and wild animals and birds that are clean, and blood from bloodletting for drinking. Whey is like milk, And the sap of olives is deemed like oil, since it is never free from oil, the words of Rabbi Shimon. Rabbi Meir says: even though it contains no oil. The blood of a sheretz is like its flesh, it causes uncleanness but does not cause susceptibility to uncleanness, and there is nothing else like it.

MISHNAH: With what may an animal go out and with what may it not go out? A camel may go out with a bridle, and a female camel with a nose ring, and a Lybian donkey with a bridle, and a horse with a chain, and all that have a chain may go out with the chain and may be drawn with the chain which may be sprinkled upon and immersed in place.