LITMIR.BIZ

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subject, by the application of the water to the appointed parts and members of the person in detail; and by such successive manipulation as is proper to secure a thorough cleansing. The ordinary mode of washing, among Israel, as we shall presently see, perfectly met these requirements; whilst immersion would have been wholly inadequate, not to say directly contradictory to them, since it indicates a mere passive recipiency, and not an active appropriation and use of the means of cleansing.

      Section XXVIII. —The Words used to designate the Washings

      The discriminating use of words on this subject, in the original Scriptures is very noticeable, and is susceptible of being brought within the comprehension of any intelligent reader of the English version. There are three which are worthy of special notice.

      1. Shātaph means, to overflow, or rush over, as a swollen torrent or a beating rain. Thus, – “Behold the Lord hath a mighty and strong one, which, as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing,” shall beat down the crown of pride. (Isa. xxviii, 2.) Again, – “Say unto them which daub with untempered mortar that it shall fall; there shall be an overflowing shower,” beating it down. (Ezek. xiii, 11-14.) From this, the radical meaning of the word, is derived its use to signify the act of washing or rinsing, by means of water dashed or flowed over the object. It is employed in application to vessels of wood and of brass (Lev. vi, 28; xv, 12), and to the hands of the unclean. (Ib. xv, 11.) In all these places it is translated, to rinse.

      2. Kābas. The radical meaning of this verb is, to tread, to trample. The participle from it is used to designate the craft of the fuller, who fulled his goods by treading them with the feet. Hence its use to signify the thorough cleansing and whitening of clothing and stuffs. The word occurs in the Old Testament forty-six times, with this uniform meaning. It is used whenever the ritual washing of clothes is spoken of. From it a very striking figure is derived, which appears twice, to indicate the most thorough self-cleansing, under the idea of a garment scoured, with “nitre and much soap” (Jer. ii, 22; iv, 14), and twice, to indicate a like thorough cleansing wrought by the Holy Spirit. “Wash me thoroughly from mine iniquity, and cleanse me from my sin… Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow” (Psa. li, 2, 7), white, as a garment is made by the fuller’s art. (Mark ix, 3.) These passages indicate the essential idea of the word. It is expressive of a scouring, or washing, which searches the very texture of the fabric. It is, however, worthy of notice that in the Targum of Onkelos, on Numbers xix, 19, it is rendered, “to sprinkle.” “The clean person shall sprinkle upon the unclean, on the third day and on the seventh day; and on the seventh day he shall be clean; and he shall sprinkle his raiment, and wash with water, and at even he shall be clean.“ This rendering is very noteworthy, as it indicates the manner in which the law was understood on this point. In fact, as we have already seen, sprinkling signified the most thorough cleansing.

       Rāhatz. While kābas indicates a purifying of the substance, rāhatz signifies a washing of the surface. This is the word which is invariably used to express the ritual self-washings or bathings of the hands, the feet, and the person. It is sometimes assumed that, like the English, to wash, rāhatz is strictly generic in its meaning – that it signifies to cleanse with, or in, water, without any regard to mode. This is an error, as a single fact shows. It is never used for the cleansing of skins, clothes, or garments. Nor is this an accidental omission. Such washings are mentioned nearly fifty times, and in nineteen places they are brought into connection with the bathing of the person. But in no one place is the word in question used either generically, as comprehensive of both the person and garments, or specifically for the latter. In every place where the two processes come in the same connection, the language is accurately discriminated. The directions are, to wash, or scour (kābas), the clothes, and to bathe (rāhatz) the flesh. This word occurs over seventy times. In five or six places, it applies to the washing of sacrificial flesh, before it was placed on the altar. (Lev. i, 9, 13, etc.) In every other instance it refers to the human person. It expresses cleansing with water actively applied to the surface. Thus, when Joseph ”washed his face,” to obliterate the traces of tears (Gen. xliii, 31), and when the Beloved is described, “His eyes, as the eyes of doves by the rivers [rivulets] of waters, washed with milk and fitly set” (Cant. v, 12), the reference is clearly to the familiar mode of washing the face with water applied. When the Lord, by Isaiah, speaks of the time when he “shall have washed away the filth of the daughters of Zion” (Isa. iv, 4), and when the Preacher describes “a generation that are pure in their own eyes, and yet is not washed from their filthiness” (Prov. xxx, 12), the idea presented is the same – that of water actively applied to the surface, so as to detach and carry off the dirt. In another place this definition is even more imperatively indicated. “Then (rāhatz) washed I thee with water; yea (shātaph), I thoroughly washed away thy blood from thee, and I anointed thee with oil.” – Ezek. xvi, 9. Here three things unite to determine the meaning of rāhatz. 1. It is explained by shātaph, the signification of which we have seen. 2. The defilement from which the washing is promised, is that of nidda, for which expressly the sprinkled “water of nidda” was appointed and named. 3. The construction is precisely the same in the two clauses of the verse, “I washed thee with water,” and “I anointed thee with oil.” Of the mode of the latter there can be no question. In both clauses the element named is the instrument of the action specified. The ideas of washing and of immersion are not merely different, but sharply contrasted with each other. Where there is an immersion, there may also be a washing. But it must be by additional action. Rāhatz expresses the latter. It neither expresses nor implies the former.

      Section XXIX. —The Mode of Domestic Ablution

      The customs of Israel as to personal ablution would, it is evident, decide the manner of these self-washings, in the absence of explicit directions. The indications in their history are very decisive on this point.

      1. The patriarchs were keepers of cattle, dwelling in tents. The circumstances of such a mode of life forbid the supposition that they were accustomed to the use of the immersion bath. The possession, the transportation, and the use of the requisite vessels, are wholly foreign to that mode of life.

      2. Facts in the history of the patriarchs confirm the correctness of the inference thus indicated. Although in later ages, after Palestine had been pierced with wells, water was abundant for all the uses incident to the mode of life of the people, the contrary was true, in earlier times. Surface streams are of rare occurrence. The substratum is a cavernous limestone, into the cavities of which the rains quickly percolate. Hagar and Ishmael were in danger of perishing of thirst, when sent away by Abraham. (Gen. xxi, 15.) Abraham and Isaac relied on digging for water; and the scarcity and value of the element were indicated by the violence with which the other inhabitants of the country seized wells digged by each of those patriarchs. (Gen. xxi, 25; xxvi, 19-22.) These were usually deep, and all the water used for personal washings, as well as for drinking and for culinary uses, must be laboriously drawn and carried by the maidens of the camp. We can thus see the bearing of the phraseology of Abraham in tendering his hospitality. “Let a little water, I pray you, be fetched, and wash your feet.” – Gen. xviii, 4.

      3. We may safely conclude that Jacob and his family did not take with them into Egypt the habit of bathing by immersion. But may they not have acquired it in the land of their bondage? It happens that we have very interesting evidence as to the custom of the Egyptians on this subject. Sir J. Gardner Wilkinson, in his splendid work on “The Manners and Customs of the Ancient Egyptians,” gives an engraved copy of the only pictorial illustration on this subject found by him among the abundant remains of Egyptian art. It is taken from a tomb in Thebes. In it, a lady is represented with four attendants. One removes the jewelry and clothes which she has put off; another pours water from a vase over her head: the third rubs her arms and body with open hands; and a fourth, seated near her, holds a flower to her nose, and supports her, as she sits. “The same subject,” says Wilkinson, “is treated nearly in the same manner on some of the Greek vases, the water being poured over the bather, who kneels or is seated on the ground.”14 The Greeks

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