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In Judaism, ritual washing, or ablution, takes two main forms. Tevilah (טְבִילָה) is a full body immersion in a mikveh, and netilat yadayim is the washing of the hands with a cup (see Handwashing in Judaism). References to ritual washing are found in the Hebrew Bible, and are elaborated in the Mishnah and Talmud.
Stone vessels were found in all the regions that were densely populated by Jews according to historical sources, and in all settlements which also contained ritual baths. [2] [3] As a result, Stone vessels, along with the presence of Mikvehs and a lack of imported vessels, serve as a clear indicator for Jewish sites in Judaea from the early ...
Rabbinic sources discuss the practice of washing hands after a meal before reciting Birkat Hamazon. [11] This practice is known as mayim acharonim ("after-waters"). According to the Talmud, the washing is motivated by health concerns, to remove the "salt of Sodom" which may have been served at the meal - as salt originating from that region allegedly causes blindness should it be on one's ...
The tractate discusses the laws of ritual purity and impurity pertaining to all types of vessels. Chapter 1 clarifies the ranking of ritual impurities; Chapters 2–10 discuss earthenware vessels (clay ovens, etc.) Chapters 11–14 discuss metal vessels; Chapters 15–19 discuss vessels made of wood, leather, and bone
The three responsa adopted permit a range of approaches from an opinion reaffirming the traditional ritual to an opinion declaring the concept of ritual purity does not apply outside the Temple in Jerusalem, proposing a new theological basis for the ritual, adapting new terminology including renaming the observances related to menstruation from ...
Recreation of the bronze laver at Brigham Young University. The instructions given to Moses in the Book of Exodus included the creation of a bronze laver (Hebrew: כיור נחשת kîyōr nəḥōšeṯ), to be sited outside the Tabernacle of Meeting, between the Tabernacle door and the Altar of Burnt Offering, for Aaron, his sons and their successors as priests to wash their hands and their ...
John 2 opens on the "third day". [5] The second/third century theologian Origen suggested this was the third day from the last-named day in John 1:44 [6] [7] and the Jamieson-Fausset-Brown Bible Commentary argues that it would take Jesus three days to travel from Bethabara in Perea to Cana in Galilee.
Mark then explains to his audience the Jewish custom of washing before each meal, indicating that he probably wrote for a non-Jewish audience. [2] The Expositor's Greek Testament speaks of Mark writing "from the Gentile point of view"; [ 3 ] the Cambridge Bible for Schools and Colleges suggests the explanation was "for Roman readers". [ 4 ]