(Heb. tohorah). A concept in Jewish law indicating the fitness of a person to participate in Temple ritual or of an object for use therein; its opposite is tumah ("ritual impurity"). One who becomes tamé ("impure") must usually undergo three different stages of purification. These involve: waiting a certain length of time; immersion in a ritual bath (Mikveh); and offering sacrifices. The chief sources of impurity are dead bodies, leprosy, and issues from sexual organs. Contact with or even being in the presence of a Corpse results in the highest degree of ritual uncleanness, which can be transferred to a lesser degree to other people, to objects, or to food. Purification in this case was achieved by sending the person out of the camp for seven days, immersion in a mikveh, and then sprinkling by the priest with the ashes of the Red Heifer mixed with water. After the destruction of the Second Temple, the latter rite was no longer possible and all Jews had the status of tamé met ("corpse uncleanness").
Impurity caused by leprosy (tsara'at) is of three types: in people, in clothing, and in buildings. Leprosy as a skin disease is diagnosed by the priest either immediately or after a one- or two-week incubation period. Anyone suspected of leprosy must be quarantined until he is clean. His purification is achieved by the priest's sprinkling on him the blood of a bird sacrifice mixed with water, after which the person must immerse himself in a mikveh, wash his clothes, shave off all his hair, and offer sacrifices (Lev. 14:1-32). The leprosy of clothes and buildings likewise requires isolation for a week or two before diagnosis. The leprosy discussed in the Bible is commonly held to be different from the leprosy diagnosed today by the medical profession. Cases of this biblical leprosy are virtually unknown.
The impurity caused by an issue from the sexual organs is the one case in which many of the laws of purification still apply. A woman during her menstrual period (Niddah) is considered impure (Lev. 18:19). She must refrain from marital relations and can transfer this uncleanness to others, to food, or to objects. Purification is achieved by waiting seven days after the cessation of bleeding and then immersing in a mikveh. Other issues by a woman (zavah) or by a man (zav) require waiting either until evening or for seven days, the offering of a sacrifice (not operative since the destruction of the Temple), and immersion in a mikveh.
Any object may become unclean except those made of stone, unfired clay, dung, and, according to rabbinic decree, wood and bone. Objects which become impure through contact with a corpse must be passed through either fire or water, but earthenware vessels cannot be purified and must be broken.
Food becomes unclean after being harvested and coming in contact with a liquid (water, dew, oil, wine, milk, blood, or honey). This food or drink cannot be purified and may not be used in the Temple. These laws are also no longer in effect. A rabbinic decree requires the washing of the hands before eating bread because of the impurity contracted by the hands through touching ritually unclean objects or parts of the body.
The Talmud often mentions the concept of purity in connection with moral and spiritual development. "Purity is one of the grades on the way to the spirit of holiness" (Av. Zar. 20b) and "Repentance and good deeds are conducive to purity and holiness" (Ber. 17a) are two examples. Torah study is in itself viewed as a purification. The prophet Ezekiel said, concerning the time of the Redemption, "I will sprinkle clean water upon you, and you shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you" (Ezek. 36:25).
