Tumah and taharah: Difference between revisions

{{Dablink|This article is presented as a compilation of the laws of ''ṭumah'' and ''ṭaharah'', as recorded in the Torah and Rabbinic literature. For ''ṭaharahṭaharoh'' in terms of Kosher animal consumption, see [[Kosher]]. For the ''ṭaharah'' ritual for the deceased, see [[Bereavement in Judaism]]}}

In [[Halakha|Jewish religious law]], '''''ṭumahṭum'ah''''' ({{Lang-he|טומאה}}, {{IPA-he|tˤumʔatumʔa|pron}}) and '''''ṭaharah''''' ({{Lang-he|טהרה}}, {{IPA-he|tˤaharɔtaharɔ|pron}}) are the state of being [[ritual purity|ritually "impure" and "pure"]], respectively.<ref>Martin S. Jaffee ''Early Judaism: religious worlds of the first Judaic millennium'' 2006 - 277 "For the conceptual background of rabbinic conceptions of cleanliness and uncleanliness, including the relation of these concepts to moral conditions"</ref><ref>''The Talmud of Babylonia: An American Translation IV: Pesahim'' ed. Jacob Neusner - 1993 "P. If the Israelites were half clean and half unclean, these prepare the offering by themselves, ... [[Kahuna]]'s ruling: R. Lo, if half of the Israelites were clean and half unclean, the clean ones observe the first Passover and the"</ref> The Hebrew noun ''ṭum'ah'', meaning "impurity", describes a state of [[ritual impurity]]. A person or object which contracts ''ṭumahṭum'ah'' is said to be ''ṭamé'' ({{Script/Hebrew|טמא}} Hebrew [[adjective]], "ritually impure"), and thereby unsuited for certain holy activities and uses (''[[Holiness in Judaism|kedushah]]'', {{Script/Hebrew|קְדֻשָּׁה‎}} in Hebrew) until undergoing predefined purification actions that usually include the elapse of a specified time-period.

The laws of ''ṭumahṭum'ah'' and ''ṭaharah'' were generally followed by the [[Israelite]]s, particularly during the [[First Temple|First]] and [[Second Temple Period]],{{citation needed|date=March 2012}} and to a limited extent are a part of applicable ''[[halakha]]'' in modern times.

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 ''ṭumahṭum'ah and ṭaharah'' is sometimes translated as ''unclean and clean'', it is more a [[Spirituality|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 ''ṭumahṭum'ah'', nor any mechanically measurable level of cleanliness, clarity, or physical purity for the state of ''ṭaharah''.

The noun form of ''ṭumahṭum'ah'' is used around 40 times in the [[Masoretic Text]] of the Hebrew Bible is generally translated as "uncleanness" in English language Bibles such as the KJV, and JPS Tanakh.<ref>Johnson M. Kimuhu ''Leviticus: The Priestly Laws and Prohibitions from the Perspective of Ancient Near East and Africa''. 2008 Vol. 115 - Page 352 citing Helmer Ringgren in Bolterweck Theological Dictionary of the OT</ref> 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 ({{Script/Hebrew|רוּחַ הַטֻּמְאָה}}) from the land".,<ref>Michael Katz (Rabbi), Gershon Schwartz '' Searching for meaning in Midrash: lessons for everyday living'' 2002 Page 166 "This spirit is the spirit of impurity, as it is written, 'And I will also make the "prophets" and the unclean spirit vanish from the land' ({{bibleverse|Zechariah|13:2|HE}}). Water of purification is sprinkled upon him, and it flees."</ref> Thethe adjective ''tamei'' ({{Script/Hebrew|טָמֵא}}), "impure",) is much more common.

In general, the term ''tumahtum'ah'' is used in two distinct ways in the Hebrew Bible:<ref name="malbim">[[Malbim]], ''HaTorah VeHaMitzvah'', commentary on [https://he.wikisource.org/wiki/%D7%94%D7%AA%D7%95%D7%A8%D7%94_%D7%95%D7%94%D7%9E%D7%A6%D7%95%D7%94_%D7%95%D7%99%D7%A7%D7%A8%D7%90_%D7%99%D7%90_%D7%9E%D7%90-%D7%9E%D7%96#%D7%A1%D7%99%D7%9E%D7%9F_%D7%A7%D7%A1%D7%95 Vayikra 11:43], [https://he.wikisource.org/wiki/%D7%94%D7%AA%D7%95%D7%A8%D7%94_%D7%95%D7%94%D7%9E%D7%A6%D7%95%D7%94_%D7%95%D7%99%D7%A7%D7%A8%D7%90_%D7%94_%D7%91-%D7%92#%D7%A1%D7%99%D7%9E%D7%9F_%D7%A9%D7%95 Vayikra 5:2-3]</ref><ref>[[David Tzvi Hoffman]], introduction to Leviticus 11 ([https{{Alhatorah|Leviticus|11://web1|R.archive.org/web/20190211200902/https://www.lilmod.cet.ac.il/cethandler.ashx?n=cetentities.fileviewer&i=7b6c26a9-ffd0-426d-b508-19d6c9d151f1&id=452999&usg=aovvaw3444lhsbscv9dz3sp5nki7 link]David Zvi Hoffmann}}); his term for "moral impurity" is {{Script/Hebrew|טומאת הקדושות}}.</ref>

In general, ''tumahtum'ah'' in the sense of "ritual impurity" is prefixed by the letter [[lamed]] or lacks any prefix at all, while ''tumahtum'ah'' in the sense of "moral impurity" is prefixed by the letter [[Bet (letter)|bet]].<ref name="malbim"/>

* A person who touches or shifts the carcass of one of the [[eight sheratzim]].<ref>{{bibleverse|Leviticus|11:29-30|HE}}</ref> A vessel or [[Earthen oven|clay oven]] upon which falls one of these carcasses becomes impure.<ref>{{bibleverse|Leviticus|11:32-33|HE}}</ref>

* A vesselwoman, orupon [[EarthenImpurity ovenafter childbirth|claygiving ovenbirth]], uponbecomes whichimpure fallsfor one7 ofdays eightfor deada creepingson thingsor becomes14 impuredays for a daughter.<ref>{{bibleverse|Leviticus|1112:322-335|HE}}</ref>

Some of these activities are forbidden (i.e. eating non-kosher meat),<ref>{{bibleverse|Leviticus|11:8|HE}}</ref> others are permitted (i.e. sex between a married couple),<ref>{{bibleverse|Leviticus|15:16|HE}}, {{bibleverse|Deuteronomy|24:1|HE}}</ref> 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".<ref>[[Mary Douglas]], "Atonement in Leviticus", Jewish Studies Quarterly, Vol. 1, No. 2 (1993/94), p.114</ref>

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;<ref>{{bibleverse|2 Kings|23:8,10,13|HE}}; {{bibleverse|Isaiah|30:22|HE}}; {{Bibleverse|2 Chronicles|34:5|HE}}</ref> though the rules for this impurity are not made clear.

====Becoming pure againPurification====

* Impurity due to seminal emission can be purified by immersing in a [[mikveh|ritual bath]] after the next nightfall.<ref>{{bibleverse|Leviticus|15:16|HE}}</ref>

[[Christine Hayes]] argues that moral impurity is the reason for the gentile expulsion and alienation that occurs in [[Ezra–Nehemiah]].<ref>Hayes, C. (1999). Intermarriage and impurity in ancient Jewish sources. ''Harvard Theological Review'', 92(01), 11.</ref> However, S.M. Olyan argues that Ezra and Nehemiah's attempt of the restoration of Israel to its original state was expressed through thethis expulsion and alienation of foreign peoples that was causedinspired by bothearlier ritualbiblical andtraditions moralregarding impurities. The Judean people believed that Israel and the priestly bloodline of Israel in itself was pure, being the chosen nation of their God. Furthermore, when the men of Israel committed to relations with Gentile people the acts took away from their purity. Olyan argues that there were different actions that were categorized by the Judean people asboth ritual impurity and moral impurity. Moral impurity can simply be removed, as in physical removal or separation between groups; thus expulsion of the Gentiles from the Judean environment was enough to re-purify the environment. However, ritual impurity is much more serious. Olyan argues that ritual impurity is deeply embedded into covenants, thus a religious ritual must be performed to rid the impurity from the people group.<ref>Olyan, S. M. (2004). Purity ideology in Ezra-Nehemiah as a tool to reconstitute the community. ''Journal for the Study of Judaism'', 35(1), 1-16.</ref>

The mainstream view among [[rishonim]]<ref>R' Aharon Lichtenstein, [https://www.etzion.org.il/he/%D7%98%D7%94%D7%A8%D7%95%D7%AA-%D7%9E%D7%95%D7%A9%D7%92%D7%99-%D7%99%D7%A1%D7%95%D7%93-%D7%90 Taharot: Basic concepts (1)]. Full text: בשורה התחתונה, הדעה הרווחת בראשונים היא שאין איסור להיטמא, ולא חובה להיטהר, כל עוד לא נמצאים במגע עם עולם של מקדש וקדשיו.</ref> and non-Kabbalistic authorities<ref name="gordon">Martin L. Gordon, [https://web.archive.org/web/20121115191525/http://www.atranet.co.il/gordon/netilat.pdf 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</ref> 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''.<ref>{{Lang|he-latn|[[Mishneh Torah]]}}, Tumat Ochlin 16:8-9; Sefer Hamitzvot, Mitzvat Aseh 109; [[Nachmanides|Ramban]], commentary to Leviticus 11:33</ref> As an example, it is not only permitted but a [[mitzvah]] to tend to a dead person, even though this causes impurity.

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'').<ref>[[Sefer ha-Chinuch]] chap. 160</ref> Sages such as [[Gamaliel|Rabban Gamaliel]]<ref>''[[Tosefta]], [[Hagigah]]'' 3:3 - רַבָּן גַּמְלִיאֵל הָיָה אוֹכֵל עַל טַהֲרַת חֻלִּין כָּל יָמָיו</ref> and [[Hiyya the Great]]<ref>[[Jerusalem Talmud]], Shabbat 1:3 page 8b: "רבי חייא רובא מפקד לרב: אין את יכול מיכול כל שתא חולין בטהרה אכול. ואם לאו תהא אכילת שבעה יומין מן שתא."</ref> encouraged eating only pure food at all times. [[Targum Yonathan]] considered this to be implicit in {{Bibleverse|Exodus|22:30|HE}}.<ref>[[Targum Yonathan]] to Exodus 22:30 translated "You shall be holy men to me" as "You shall be holy men, tasting non-Temple food in purity, to me".</ref> One who kept this stringency was called a ''porush'', meaning "separated" (from ''ṭumah'').<ref>{{Lang|he-latn|[[Mishneh Torah]]}}, Hilchot Tumat Ochlin 16:12</ref>

* [[Av HaTumah]] (father of impurity) - Maimonides enumerates 11 objects which have this status:<ref>Maimonides, commentary to the Mishnah, introduction to Taharot; see also Mishnah ''Kelim'' 1:1-4, Maimonides, {{Lang|he-latn|[[Mishneh Torah]]}} ''Hilchot Avot HaTuma’otHaTuma'ot'' 6:12</ref>

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

** A person's hands are always considered ''sheni letumah'', until he or she has done [[netilat yadayim]].<ref>Maimonides, {{Lang|he-latn|[[Mishneh Torah]]}}, ''Hilchot Avot HaTuma’otHaTuma'ot'' 8:2</ref>

* ''Hamishi letumah'' (fifth level of impurity) - According to Maimonides this status does not exist, and ''revii letumah'' cannot impurify other objects.<ref>{{Lang|he-latn|[[Mishneh Torah]]}} Hilchot Shear Avot Hatumot 11:4</ref> However, some sources suggest that this status might exist.<ref>Pesachim 18</ref> In addition, [[red heifer]] waters can have a status similar to this.

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]].

== See also ==

* [[Ritual purity in Islam|Taharah]] (Islam); – an Arabic word denoting the same concept in Islam