In this book, I have given an account of the ritual purity system of the Hebrew Bible, and how it developed into the ritual purity system of the rabbis. I explore the motivations behind these systems, and the place they occupy in the total religious system and theology of Israelite religion and Judaism.

I am not concerned here (except peripherally) with dietary laws. These lay down what foods are permitted or forbidden to Israelites. They are often called ‘purity laws’, because the Bible does use in connection with them the language of ‘pure’ (tahor) and ‘impure’ (tame'). An Israelite who breaks these laws by eating a forbidden animal is guilty of a sin, for which a punishment is prescribed, and for which repentance is required. If the transgression is unwitting, there is no punishment, but there must be repentance for the negligence and a sin-offering brought to the Temple.

The laws of ritual purity, however, do not concern forbidden acts. They concern human conditions or states which occur despite human volition. Sometimes they are the consequence of actions which in themselves are meritorious. To be in a state of ritual impurity is never a sin; but the sufferer of ritual impurity has to be careful not to contact sacred areas or objects until he has rid himself of his impurity by the prescribed method of purification.

For example, an Israelite attends a family funeral. This in itself is a meritorious act, showing family feeling and respect for the dead.