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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.
Midras uncleanness (Hebrew: טומאת מדרס) is one of the forms of ritual impurity in Judaism which can be transmitted by either an object or person. The term may be translated as pressure uncleanness. [1] A midras (lit. "trampled on" object) is an object that can be a
In the Orthodox Jewish community, women may test whether menstruation has ceased; this ritual is known as the hefsek tahara. The woman takes a bath or shower near sunset, wraps a clean white cloth ("bedikah cloth") around her finger, and swipes the inner vaginal circumference. If the cloth shows only discharges that are white, yellow, or clear ...
As the Shacharit prayer is commonly recited shortly after awakening, many Jews rely on handwashing upon awakening and do not wash their hands again before Shacharit. This washing is likened to the ritual purification required before entering the Temple in Jerusalem, in whose absence prayer, in Orthodox Judaism, serves in its place. [30]
The treatise consists of five chapters, divided respectively into 6, 4, 3, 7, and 12 paragraphs, or mishnayot. It gives in detail all particulars of uncleanness and purification, specifies the degrees of the discharges which render an individual subject to the laws stated above, and mentions what persons are subject to those laws and in what way they cause vessels or other people to become ...
The Hebrew Bible taught that any Israelite who touched a corpse, a Tumat HaMet (literally, "impurity of the dead"), was ritually unclean.The water was to be sprinkled on a person who had touched a corpse, on the third and seventh days after doing so, in order to make the person ritually clean again. [2]
The Ancient Greek philosopher Theophrastus compared the impurity of childbirth to the impurity of death. [1] The entire household, all those who assisted at the birth, and the new baby incurred this impurity; this most likely ended with the ritual washing of hands at the amphidromia, five to seven days later.
The contrasting Hebrew noun ṭaharah (טָהֳרָה ) describes a state of ritual purity that qualifies the ṭahor (טָהוֹר ; ritually pure person or object) to be used for kedushah. The most common method of achieving ṭaharah is by the person or object being immersed in a mikveh (ritual bath).