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Oct 13, 2021 · From various sources, including Rabbinic writings, the works of Josephus, and the biblical texts themselves, we learn that ideas concerning the clean and unclean were constantly in the minds of the Jewish people of the first century.
- Sources of Tumah
- Severity of Tumah
- Modes of Transmission
- Susceptibility to Becoming Tamei
- Sensitivity to Tumah
- Purification Rituals
The Torah describes a number of sources of tumah which can be broken down into two basic categories. The first, are external sources of tumah, such as humans (tumat meit) and certain animals (n’veila) and rodents (sheretz) that have died. These items are by their very nature tamei and coming in contact with them will make a person tamei. The second...
Not each source of tumah is created equal. A corpse is the highest level of tumah and is called an avi avot hatumah (the “father of the father of impurity” — the ultimate source of tumah). Its severity is most notable in the way it transmits tumah and its purification ritual (i.e., sprinkling of the mei chatat — spring water mixed with ashes of the...
The most typical mode of transmission is via touch. If an av hatumah touches a person, that person will become a rishon (first derivative). If that person then touches an apple, the apple will become a sheini (second derivative). Similarly, if a person wearing a glove touches a sheretz (which is an av hatumah) the glove will be a rishon and the per...
There are differences in susceptibility between a person, their utensils, and their food. People and most non-food items are susceptible to tumah at any time. No preconditions exist. A vessel, however, will only become susceptible to tumah when it is close to its finished state (i.e., a piece of wood which has not yet been shaped into a bowl is not...
Sensitivity to tumah is influenced by both the type of item and its intended purpose. At its most basic level, tumah will not extend beyond a rishon (first derivative) and in rare occasions a sheini (second derivative). So, for instance, a person and keilim(utensils), can only become tamei from an avi avot or an av hatumah so that they will become,...
Once impure, a person and/or most items will remain in that state until they undergo a purification ritual. These diverse rituals will depend on the source and level of tumah trying to be cleansed. The most typical form of purification ritual is submerging oneself or the item in a mikveh. This works for most situations. For some forms of tumah, rat...
The distinction between clean and unclean animals appears first in Gen. vii. 2-3, 8, where it is said that Noah took into the ark seven and seven, male and female, of all kinds of clean beasts and fowls, and two and two, male and female, of all kinds of beasts and fowls that are not clean.
Overview. clean and unclean. Quick Reference. *Animals and fish designated ‘unclean’ were forbidden to be eaten; the ‘clean’ were permitted. The distinctions are clearly written into the Pentateuch (e.g. in the time of Noah, Gen. 7: 2).
May 28, 2018 · Any layman who touched a human corpse (Numbers 5:2-4, 19:1-20) was unclean for seven days and had to go though a ritual involving the ashes of a red heifer (Numbers 19:1-22). A red heifer (red a symbol of blood and life) was burned to ashes, which could be mixed with water whenever needed.
To be clean outside was a metaphor for inward, spiritual purity. Plus, there were certain “clean” and “unclean” animals and insects that could not be eaten. The Jews were, of all ancient peoples, the most aware of how sinful, how unclean they were before their God and how much they needed to be cleansed from their sins:
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Why were unclean animals forbidden?
Jun 26, 2019 · Aristeas’ explanation likely derives from Lev. 20.25-26, where the distinction between clean and unclean animals is presented as a means by which ‘you are to be holy to me’ and ‘set apart from the peoples to be mine’ (20.26).
