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* A person who touches something that has been made impure by a corpse becomes impure.<ref>{{bibleverse|Leviticus|5:13|HE}}, {{bibleverse|Numbers|19:22|HE}}, {{bibleverse|Haggai|2:13|HE}}</ref>
* A person who touches or carries carrion becomes impure.<ref>{{bibleverse|Leviticus|11:24-40|HE}}</ref>
* 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 woman, upon [[Impurity after childbirth|giving birth]], becomes impure for 7 days for a son or 14 days for a daughter.<ref>{{bibleverse|Leviticus|12:2-5|HE}}</ref>
* A person who has been diagnosed with ''[[Leprosy in Biblical times|tzaraat]]'' is impure.<ref>{{bibleverse|Leviticus|13|HE}}</ref>
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====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 [[mikveh|ritual bath]] after the next nightfall.<ref>{{bibleverse|Leviticus|15:16|HE}}</ref>
* 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.<ref>{{bibleverse|Leviticus|14:9|HE}}</ref>
* Impurity from touching a corpse requires a special [[Red Heifer]] sacrifice and ritual to achieve purification.<ref>{{bibleverse|Numbers|19|HE}}</ref>
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====In Ezra–Nehemiah====
[[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
== In rabbinic literature ==
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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 [[Temple in Jerusalem|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==
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