All is religion

Religion sayings


A religion without the element of mystery would not be a religion at all.

If God doesn’t like the way I live, let him tell me, not you.

Religion is regarded by the common people as true, by the wise as false, and by rulers as useful.

Difference of religion breeds more quarrels than difference of politics.

Tumah and taharah

This article is presented as a compilation of the laws of tumah and taharah as recorded in the Torah and Rabbinic literature. For taharah in terms of Kosher animal consumption, see Kosher. For the taharah ritual for the deceased, see Bereavement in Judaism Part of Judaic series of articles on Ritual purity in Judaism Tumah and taharah Mikveh Purification methods[show] Hierarchy[show] Miscellaneous[show] v t e The Hebrew terms tumah and taharah refer to ritual "impurity and purity" under Jewish law.[1][2] The Hebrew noun tum'ah (---?) "impurity" describes a state of ritual impurity. A person or object which contracts tumah is said to be tamei (Hebrew adjective, "ritually impure"), and thereby unsuited for certain kedusha (holy activities) or use until undergoing predefined purification actions that usually include the elapse of a specified time-period. The contrasting Hebrew noun taharah (---?) describes a state of ritual purity that qualifies the tahor (---) (ritually pure person or object) to be used for kedusha. A most common method of achieving taharah 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 tumah and taharah were generally followed by the Israelites, particularly during the First and Second Temple Period,[citation needed] and to a limited extent are a part of applicable halakha in modern times. The Hebrew noun tum'ah (---?) derives from the verb tam'a (--?), 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.[3] The verb stem has a corresponding adjective, tame (--?), "impure." Likewise the Hebrew noun tahara (---?) is also derived from a verb, in this case taher (--?) "to be ritually pure." and in the transitive piel "to purify." The verb and noun have a corresponding adjective, tahor (---), "ritually pure." The word is a cognate to the Arabic word '--?' (pronounced almost identically, with the elongation of the second 'a') which has the same meaning in Islam. Some sources[who?] claim that the meaning is "entombed," meaning the person or item that is in the tamei state is blocked and not in a state of receiving holy transmission. Tahor, 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 tumah and taharah 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 mechanic detection methods, there is no measure of filth, unsanitary, or odorous affiliation with the state of tumah, nor any mechanically measurable level of cleanliness, clarity, or physical purity for the state of taharah.