Tumah And Taharah

In Jewish religious law, there is a category of specific Jewish purity laws, defining what is ritually impure or pure: ''ṭum'ah'' (, ) and ''ṭaharah'' (, ) are the state of being ritually "impure" and "pure", respectively. The Hebrew noun ''ṭum'ah'', meaning "impurity", describes a state of ritual impurity. A person or object which contracts ''ṭum'ah'' is said to be ''ṭamé'' ( Hebrew adjective, "ritually impure"), and thereby unsuited for certain holy activities and uses ('' kedushah'', in Hebrew) until undergoing predefined purification actions that usually include the elapse of a specified time-period.

The contrasting Hebrew noun ''ṭaharah'' () describes a state of ritual purity that qualifies the ''ṭahor'' (; 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). This concept is connected with ritual washing in Judaism, and both ritually impure and ritually pure states have parallels in ritual purification in other world religions.

The laws of ''ṭum'ah'' and ''ṭaharah'' were generally followed by the Israelites and post-exilic Jews, particularly during the First and Second Temple periods, and to a limited extent are a part of applicable ''halakha'' in modern times.

Etymology

The Hebrew noun ''ṭum'ah'' () derives from the verb ''ṭamé'' (), in the qal form of the verb "to become impure"; in the niphal to "defile oneself"; and in the transitive Piel to defile something or pronounce something impure. The verb stem has a corresponding adjective, ''ṭamé'' (טָמֵא), "impure". Likewise the Hebrew noun ''ṭahara'' () is also derived from a verb, in this case ''ṭaher'' () "to be ritually pure". and in the transitive piel "to purify". The verb and noun have a corresponding adjective, ''ṭahor'' (), "ritually pure". The word is a cognate to the Arabic word ' طهارة' ''ṭahāra(h)'' (pronounced almost identically, with the elongation of the second 'a') which has the same meaning in Islam.

Some sources, such as Samson Raphael Hirsch on Genesis 7:2, claim that the meaning is "entombed", meaning the person or item that is in the ''tame'' state is blocked, and not in a state of receiving holy transmission. ''Ṭahor'', by contrast, is defined as "pure" in the sense that the person or object is in a clear state and can/may potentially serve as a conduit for Divine and Godly manifestation. Although ''ṭum'ah and ṭaharah'' is sometimes translated as ''unclean and clean'', it is more a spiritual state than a physical one. Once initiated (for the physical signs that initiate '' tzaraath'', ''zav'' and '' niddah'', see below) it is generally immeasurable and unquantifiable by known mechanical detection methods, there is no measure of filth, unsanitary, or odorous affiliation with the state of ''ṭum'ah'', nor any mechanically measurable level of cleanliness, clarity, or physical purity for the state of ''ṭaharah''.

In the Bible

Usage

The noun form of ''ṭum'ah'' is used around 40 times in the Masoretic Text of the Hebrew Bible and the New Jewish Publication Society of America Tanakh. The majority of uses are in Leviticus. Though uses for national impurity occur in Ezra and Ezekiel, and Zechariah prophesies the removal of the "prophets and spirit of impurity () from the land", the adjective ''tamei'' (, "impure") is much more common. The verb form of ''ṭaharah'' (), the verb ''ṭaher'' () "be pure", is used first in the Hebrew Bible is in , where Jacob tells his family to "put away strange gods, and be pure".

In general, the term ''tum'ah'' is used in two distinct ways in the Hebrew Bible: Malbim, ''HaTorah VeHaMitzvah'', commentary o
Vayikra 11:43Vayikra 5:2-3
/ref>
* Ritual impurity – the opposite of ''taharah'' ("purity"), also known as "impurity of the body".
* Moral impurity – the opposite of '' kedushah'' ("sanctity"), also known as "impurity of the soul"; this category also includes activities which are disgusting or abominable.

In general, ''tum'ah'' in the sense of "ritual impurity" is prefixed by the letter lamed or lacks any prefix at all, while ''tum'ah'' in the sense of "moral impurity" is prefixed by the letter bet.

Ritual impurity

Activities which create impurity

The Torah, particularly the book of Leviticus, lists various activities which create an "impure" (''tamei'') status:
* A person who touches a corpse.
* A person who touches something that has been made impure by a corpse.
* A person who touches or carries carrion.
* A person who touches or shifts the carcass of one of the eight ''sheratzim'' (creeping animals); also a vessel or clay oven upon which falls one of these carcasses.
* A woman, upon giving birth, becomes impure for 7 days for a son or 14 days for a daughter.
* A person who has been diagnosed with '' tzaraath''.
* A house and its contents which have been diagnosed with ''tzaraath''.
* A man or woman with an unnatural emission from the genitals ('' zav/zavah''), or a menstruating woman ('' niddah''). A person who touches them, or who touches their chair, or vessels that they touch, is also impure.
* A man who has had a seminal discharge, or a garment touched by semen.
* A person who eats meat of animals that have died of themselves or been killed by beasts.
* A priest who performs certain roles in the red heifer sacrifice.
* If a corpse is present in a house, people and objects within the house become impure.

Some of these activities are forbidden (i.e. eating non- kosher meat), others are permitted (i.e. sex between a married couple), and others are unavoidable (i.e. if a person dies suddenly while other people are in the house). Thus, there is no automatic moral stigma to becoming "impure"; impurity "comes to everyone universally and without exception by virtue of biological existence".

Implications of impure status

Certain activities are prohibited as a result of acquiring this "impure" status. For example:
* Before the giving of the Ten Commandments, the people were warned not to approach their wives (presumably due to semen causing impurity).
* One who is impure due to ''tzaraat'', genital emissions, or touching a corpse, had to live outside the desert encampment.
* Priests could only eat sacrificial meat while pure.
* One who is impure due to a corpse could not visit the sanctuary without making it spiritually impure, which is a crime punished by '' karet''.

Just as it is a severe offense to bring impurity into the Israelite sanctuary, "impurity" is also seen as a means of nullifying a worship site of other religions; though the rules for this impurity are not made clear.

Purification

Different forms of impurity requires various rituals in order to regain a "pure" (''tahor'') status. For example:
* Impurity due to seminal emission can be purified by immersing in a ritual bath after the next nightfall.
* Impurity due to ''tzaraat'' requires waiting seven days, shaving one's hair, washing one's clothes, immersing one's body, and offering a Temple sacrifice to achieve purification.
* Impurity from touching a corpse requires a special red heifer sacrifice and ritual to achieve purification.

Moral impurity

The term ''tumah'' is also used to refer to certain sins, for which there is no specific ritual to remove the impure status. For example:
* Sexual sins such as incest, adultery, rape, bestiality
* Consulting the Ov or Yidoni
* Delivering one's child to Moloch
* Murder/manslaughter
* Leaving a hanged criminal's corpse on the scaffold overnight
* Idolatry
* According to Rabbi Malbim, the laws of kashrut fall in this category.

In a number of cases, no specific sin is mentioned; overall sinful behavior has led to impurity. Christine Hayes argues that moral impurity is the reason for the gentile expulsion and alienation that occurs in Ezra–Nehemiah. However, S.M. Olyan argues that this expulsion was inspired by earlier biblical traditions regarding both ritual and moral impurity.

In rabbinic literature

The Mishnah devotes one of its six subdivisions, named Tohorot ("purities"), to the laws of ritual impurity. Neither the Babylonian nor the Jerusalem Talmud contains systematic commentaries to the tractates of Tohorot (except for niddah which is an integral part of Babylonian and Jerusalem Talmud as well), as these laws had little practical relevance after the destruction of the Temple. However, the laws are discussed many times in other tractates, and in later rabbinic literature.

Maimonides clarifies that, in addition to all of Israel, the priests are expected to be knowledgeable and fluent in the general and specifics of ''ṭumah'' and ''ṭaharah'' law. Given his role of Temple service and year round consumption of ''terumah'', each priest was required to be in a ''ṭahor'' state.

Mandatory or optional

The mainstream view among '' rishonim'' (leading 11th-15th-century legal authorities) and non-Kabbalistic authoritiesMartin L. Gordon
Netilat yadayim shel shaharit: Ritual of crisis or dedication?
''Gesher: Yeshiva University Journal of Jewish Studies'', v.8 p.36-72 (1981); see p.39 and footnotes 35-36 is that one is permitted to become ''tamei'' (except on those occasions when one must visit the Temple, or touch holy objects), and thus there is no obligation to attempt to remain ''tahor''. As an example, it is not only permitted but a ''mitzvah'' to tend to a dead person, even though this causes impurity. However, some rabbis have advocated keeping some of the laws of purity even in the absence of the temple in Jerusalem and even in the diaspora.

One category that was commonly kept in Talmudic and pre-Talmudic times is ''ṭumath ochlin v'mashkin'' (consuming food and drink that did not become ''ṭamei''). Sages such as Rabban Gamaliel and Hiyya the Great encouraged eating only pure food at all times. Targum Yonathan considered this to be implicit in . One who kept this stringency was called a ''porush'', meaning "separated" (from ''ṭumah'').
This was also one of the criteria for being a '' haver'' (a "friend" or "fellow" with whom the rabbis could eat without risk of violating purity laws), and according to some, the main criterion. Additionally, some rabbis advocated abstaining from the '' midras'' of a ''niddah''. Rabbi Menachem Schneerson discouraged abstaining from any object made impure by a menstruating woman in modern times, with the exception for unique individuals.

Hierarchy of impurity

The rabbis describe a hierarchy of levels of impurity. In general, each level can result from touch by the level above it. The levels are:
* ''Avi avot hatumah'' (grandfather of impurity) - a human corpse
* Av HaTumah (father of impurity) - Maimonides enumerates 11 objects which have this status:
** ''Tameh met'' - a living person who has touched a corpse
** ''Tumat sheretz'' - the dead body of a swarming animal (''sheretz'') listed in
** ''Tumat nevelah'' - the body of a land animal which died without ritual slaughter; the body of a non-kosher land animal which died in any manner; a kosher bird which died without ritual slaughter receives this status in relation to its consumption but not its touch
** ''Shichvat zera'' - human semen which has left the body
** ''Mei hatat'' - water into which ashes of the red heifer were mixed
** People who were involved in the red heifer procedure and in certain procedures of the Yom Kippur sacrifices
** '' Niddah'' - a menstruant woman; a man who has had sex with such a woman; the woman's blood, spit, and urine; objects which she has sat, reclined, or rode upon
** ''Yoledet'' - a woman in the period after she gives birth; the same related categories as with ''niddah''
** '' Zavah'' - a woman with abnormal genital discharge; the same related categories as with ''niddah''
** '' Zav'' - a man with abnormal genital discharge; his spit, urine, semen, and discharge; objects which he sat or rode r reclined??upon
** ''Metzora'' - a person who has contracted ''tzaraat'', and in the purification period after recovery; a garment or house infected by ''tzaraat''
**Subsidiary types of Av Hatumah include:
*** A person who had relations with a ''niddah'', ''zavah'', or ''yoledet''
*** A utensil designed for sitting which was sat on by a niddah, ''yoledet'', ''zavah'', ''zav'' (and possibly ''metzora'')
*** Liquids expelled from inside the body (e. g., spit, blood, but not sweat) of a ''niddah'', ''yoledet'', ''zavah'', ''zav'' (and possibly ''metzora'')
** In addition, the rabbis declared several rabbinic categories of ''av hatumah''.

* ''Rishon letumah'' (first level of impurity) or ''vlad hatumah'' (child of impurity) - a person, vessels, food, or drink which have touched an ''av hatumah'',

* ''Sheni letumah'' (second level of impurity):
** Food or drink which has touched a ''rishon letumah''
** A person's hands are always considered ''sheni letumah'', until he or she has done netilat yadayim.
* ''Shlishi letumah'' (third level of impurity) - sanctified goods which have touched ''sheni letumah''
* ''Revii letumah'' (fourth level of impurity) - sanctified goods which have touched ''shlishi letumah''
* ''Hamishi letumah'' (fifth level of impurity) - According to Maimonides this status does not exist, and ''revii letumah'' cannot impurify other objects. However, some sources suggest that this status might exist. In addition, red heifer waters can have a status similar to this.

Impurity of scrolls

The rabbis declared Torah scrolls to be impure by rabbinic law. This seemingly strange law had a practical purpose: it discouraged Jews from storing their terumah produce alongside Torah scrolls, which attracted mice and caused the Torah scrolls to be nibbled on as well.Shabbat 14a
/ref>

In modern times

Following the destruction of the Second Temple, ritual impurity status ceased to have practical consequences, with the exception of ''niddah'' and ''zav/zavah'', and rules forbidding making a Kohen impure. These rules are still practiced in Orthodox Judaism.

In Conservative Judaism, while the concept of ''niddah'' and a prohibition on sexual relations during the ''niddah'' period (including childbirth) are still agreed upon, recent decisions by the Committee on Jewish Law and Standards have endorsed multiple views about the concept of ''zavah'', as well as the ''tumah'' status of a ''niddah''. The liberal view held that the concepts of ''ṭumah'' and ''ṭaharah'' are not relevant outside the context of a Holy Temple (as distinct from a synagogue; hence a ''niddah'' cannot convey ''ṭumah'' today), found the concept of ''zavah'' no longer applicable, and permitted spouses to touch each other in a manner similar to siblings during the ''niddah'' period (while retaining a prohibition on sexual conduct). The traditional view retained the applicability of the concepts of ''tumah'', ''ṭaharah'', and ''zavah'', and retained a prohibition on all contact.

See also

* Taharah (Islam), Arabic word for the same concept in Islam
* Kegare, Japanese for state of pollution and defilement

References

Further reading

* Neusner, Jacob (1974–1977). ''A History of the Mishnaic Law of Purities''. Leiden: E. J. Brill. Part I–XXII.

External links

Ritual Purity in the Torah and in the Code of Jewish Law of Maimonides

{{DEFAULTSORT:Tumah And Taharah
Jewish ritual purity law
Hebrew words and phrases in Jewish law