Health and the Origins of the Miqveh

2020 ◽  
Vol 11 (3) ◽  
pp. 418-459
Author(s):  
Benjamin D. Gordon

Abstract Use of rock-cut stepped pools for immersion in harvested rainwater is first attested in Judean source material of the second century BCE and on archaeological record shortly thereafter. As argued here, the practice became widespread due to the impact of Greco-Roman ideas about health and well-being. Immersion of the body in water was seen in the Greek medical tradition as a beneficial activity; it balanced the humors, opened harmful blockages in the skin membrane, and helped facilitate unction. Once these ideas became widespread in Judea, local purification rituals followed, and began incorporating immersion in water. The rabbinic dichotomy between purification and cleansing was likely irrelevant for most Judeans in the late Second Temple period, who probably also saw immersion as beneficial for personal hygiene. For this reason, stepped pools nearly disappear from archaeological record with the rise of public bathhouses, which offered the convenience of large and well-maintained immersion pools in exchange for a fee.

2013 ◽  
Vol 4 (3) ◽  
pp. 352-378
Author(s):  
Clint Burnett

This article questions the longstanding supposition that the eschatology of the Second Temple period was solely influenced by Persian or Iranian eschatology, arguing instead that the literature of this period reflects awareness of several key Greco-Roman mythological concepts. In particular, the concepts of Tartarus and the Greek myths of Titans and Giants underlie much of the treatment of eschatology in the Jewish literature of the period. A thorough treatment of Tartarus and related concepts in literary and non-literary sources from ancient Greek and Greco-Roman culture provides a backdrop for a discussion of these themes in the Second Temple period and especially in the writings of Philo of Alexandria.


Author(s):  
Moshe Blidstein

Chapter 7 demonstrates that sexual sin became the main target for purity discourse in early Christian texts, and attempts to explain why. Christian imagery of sexual defilement drew from a number of traditions—Greco-Roman sexual ethics, imagery of sexual sin from the Hebrew Bible and Second Temple texts, and both Jewish and pagan purity laws, all seen through the lens of Paul’s imagery of sexuality and sexual sin. Two broad currents characterized Christian sexual ethics in the second century: one upheld marriage and the family as the basis for a holy Christian society and church, while the second rejected all sexuality, including in marriage. Writers of both currents made heavy use of defilement imagery. For the first, sexual sin was a dangerous defilement, contaminating the Christian community and severing it from God. For the second, more radical current, sexuality itself was the defilement; virginity or continence alone were pure.


2018 ◽  
Vol 21 (4) ◽  
Author(s):  
Piotr Kaleta ◽  
Marta Palacz-Wróbel ◽  
Łukasz Chajec

Introduction. Parasitic diseases are common and pose threats to the health and lives of people around the world. Globally improving sanitary conditions also do not provide a sufficient method of preventing the parasitic infections that trigger them. Statistical data show a huge rate of parasitism in the world and a very large share of parasitic diseases in the number of deaths. Worms among pre-school children are quite common to a certain extent, and factors that favor them ? if properly identified, can be significantly reduced. This paper presents the frequency of occurrence of worms in this age range compared to statistical data and a list of factors predisposing the occurrence of these diseases. Aim. The aim of the study was to assess the frequency and predisposing factors for the occurrence of helminthia among children in pre-school age in Poland. Material and methods. An original questionnaire was used to conduct the research. Results. The frequency of occurrence of worms reaches about 10% of confirmed infections. The most common prevalence among children is oatosis. The most important factors predisposing to parasitic worms infection are: inadequate personal hygiene, inadequate food hygiene and its preparation, the impact of places with higher risk of infection (sandpits, playgrounds, kindergartens, nurseries, orphanages). Invasions, when the massiveness of parasite invasions is not large enough, often goes asymptomatically ? that is why the parent's perceptiveness and knowledge about the basic symptoms of the most common worms play a key role. The level of parents’ knowledge and awareness of the risk of being infected with parasitic worms is high. Most of the parents surveyed correctly diagnosed symptoms performed tests for the presence of parasites in the body of their children. Conclusions. Elimination of predisposing factors significantly minimizes the occurrence of helminthiasis.


Author(s):  
Peter Schäfer

This chapter is devoted to the continuation of the Son of Man tradition in rabbinic Judaism. It explains how the Son of Man is virtually irrelevant among the rabbis of Palestine, in contrast to the Second Temple period. The point of departure of all binitarian speculations in Judaism is the enigmatic “Son of Man” in the biblical Book of Daniel. This book consists of various parts that were written at different times. It is certain that its final editing took place during the Maccabean period, which is in the first half of the second century BCE. The chapter also discusses who exactly is the Ancient One, who is the “one like a human being,” and who are the holy ones of the Most High.


2019 ◽  
Vol 112 (3) ◽  
pp. 340-357
Author(s):  
Avigail Manekin-Bamberger

AbstractUttering a vow was an important and popular religious practice in ancient Judaism. It is mentioned frequently in biblical literature, and an entire rabbinic tractate, Nedarim, is devoted to this subject. In this article, I argue that starting from the Second Temple period, alongside the regular use of the vow, vows were also used as an aggressive binding mechanism in interpersonal situations. This practice became so popular that in certain contexts the vow became synonymous with the curse, as in a number of ossuaries in Jerusalem and in the later Aramaic incantation bowls. Moreover, this semantic expansion was not an isolated Jewish phenomenon but echoed both the use of the anathema in the Pauline epistles and contemporary Greco-Roman and Babylonian magical practices.


Author(s):  
Mika S. Pajunen

Das Lob Gottes wurde schon immer als wichtigstes Element des liturgischen Lebens am 2. Tempel verstanden. Formkritiker haben dieses Moment der liturgischen Praxis vor allem durch die Analyse der Psalmen nachgezeichnet. Demgegenüber erscheint die Rolle der Klage zumindest in der späten Phase des 2. Temepls randständig. Allerdings fehlt ein Bindeglied zwischen der hellenistischen Phase der Liturgie und dem Lob in den Qumran Texten des 1 Jh. v. Chr. Der Blick auf das Motiv der Schöpfung erschließt dieses Bindeglied und erklärt zugleich, warum das Lob als Verpflichtung Gott gegenüber verstanden wurde.Praise of God has always been understood by scholars as a primary element of the liturgical life of the Second Temple period. Form-critics have situated the praises of God in the liturgical practice of the period most of all by analyzing the Psalms now in the MT Psalter. However, at least in the late Second Temple period the role of laments seems to be marginal. Thus far a link has been missing in scholarship between this centrality of praise perceivable in the liturgical practice of the Hellenistic period and the all-encompassing nature of praise in the texts of the Qumran movement from the first century BCE. This is a link that may in part explain why prayer, or during this time more properly praise, came to be seen in early Judaism as an obligation towards God. This question is explored by investigating how the Second Temple liturgy is in many texts from the second century BCE given an explicit basis in the creation, and how such traditions in turn served an important function in the composition of new liturgical texts.La louange de Dieu a toujours été comprise par les exégètes comme un élément essentiel de la vie liturgique de la période du Second Temple. A l’aide de la critique des formes, certains exégètes ont situé les louanges de Dieu dans la pratique liturgique de cette période, en analysant surtout les Psaumes actuellement présents dans le psautier du TM. Le rôle des lamentations, en revanche, semble marginal, au moins dans la période tardive du Second Temple. Jusqu’à présent la recherche n’a pas établi de lien entre la centralité de la louange perceptible dans la pratique liturgique de la période hellénistique et l’importancede la louange dans les textes qumrâniens du premier siècle av. J.-C. Ce lien pourrait expliquer, en partie, pourquoi la prière, ou à plus proprement parler la louange, a été de plus en plus perçue, durant cette période, comme une obligation envers Dieu dans le judaïsme primitif. Cette question est explorée à travers l’analyse de nombreux textes du deuxième siècle av. J.-C. qui montrent comment la liturgie du Second Temple a été basée explicitement sur la Création et comment de telles traditions ont occupé en retour une place importante dans la composition de nouveaux textes liturgiques.


2005 ◽  
Vol 4 (1) ◽  
pp. 109-134
Author(s):  
Joshua Kulp

Emerging methods in the study of rabbinic literature now enable greater precision in dating the individual components of the Passover seder and haggadah. These approaches, both textual and socio-historical, have led to a near consensus among scholars that the Passover seder as described in rabbinic literature did not yet exist during the Second Temple period. Hence, cautious scholars no longer seek to find direct parallels between the last supper as described in the Gospels and the rabbinic seder. Rather, scholarly attention has focused on varying attempts of Jewish parties, notably rabbis and Christians, to provide religious meaning and sanctity to the Passover celebration after the death of Jesus and the destruction of the Temple. Three main forces stimulated the rabbis to develop innovative seder ritual and to generate new, relevant exegeses to the biblical Passover texts: (1) the twin calamities of the destruction of the Jerusalem Temple and the Bar-Kokhba revolt; (2) competition with emerging Christian groups; (3) assimilation of Greco-Roman customs and manners. These forces were, of course, significant contributors to the rise of a much larger array of rabbinic institutions, ideas and texts. Thus surveying scholarship on the seder reviews scholarship on the emergence of rabbinic Judaism.


2015 ◽  
Vol 108 (1) ◽  
pp. 113-128 ◽  
Author(s):  
Steven D. Fraade

Given the multiplicity of legal interpretations and opinions, the question of the place of legal debate within early rabbinic literature of late antiquity—both as textual practice and as hermeneutical and legal theory—has occupied a particularly busy space within recent scholarship. This question centers on several issues of broad significance for the history of rabbinic Judaism and its literature: Does this phenomenon (if we can speak of it in the singular) represent a defining characteristic of rabbinic culture overall, or rather an aspect better attributed to specific times, places, and rabbinic “schools”? Did it emerge and develop internally within rabbinic Judaism, or is it, on the one hand, the continuation of antecedents in the pre-rabbinic, late Second Temple period, or, on the other hand, the result of external influences or pressures (e.g., Greco-Roman or early Christian) of a later time? Does such legal multivocality reflect the actual nature of either/both rabbinic jurisprudence or/and pedagogy, or the editorial choices of the later anonymous redactors of the composite and anthological texts that have come down to us (or, as I shall demonstrate, both)? Finally, what are its hermeneutical and theological underpinnings (as well as sociopolitical ramifications)? While these four questions will frame what follows, it is the latter two that will particularly demand our attention. They will be addressed, whether explicitly or implicitly, in several comparative textual analyses that will constitute the body of this article.


2019 ◽  
Vol 3 (3) ◽  
pp. 1
Author(s):  
Emma Peddigrew ◽  
John McNamara

Throughout the past 70 years, the field of LDs has aimed to support children, youth, as well as their families, to generate definitions, understand neurological contributions and create meaningful policies and practices. However, despite decades of research, an emphasis on early identification and prevention, and significant policy documents, children and youth with LDs continue to face equally as important difficulties related to one’s social and emotional well-being. Critical disability studies (CDS) identifies how political, educational, and social contexts serve as sites for (in)justice (Shildrick, 2007). A CDS framework aims to resist the emphasis of individual impairment and deficiency while incorporating the interests and voices of the individuals with disabilities themselves. Few studies have analyzed the impact of mindfulness on how children with LDs cope with stress, ‘failure’, and understand their bodies. As a result, this paper will ask: how can mindfulness-based practices be used as a tool to improve the overall well-being of children and youth with a LD? With support from CDS and the utilization of mindfulness-based practices, children and youth with LDs can become connected to the body and mind. This study will enable future research on the importance of self-advocacy, coping, confidence, attention, and emotional regulation for children with LDs. It is through these liberating frameworks that children with LDs can become emancipated from political, historic, social, and cultural constraints.


Author(s):  
M. Yachnyk ◽  
I. Iachniuk ◽  
I. Iachniuk

The article focuses on the fact that the leading condition for the physical development of a human is to achieve success in a healthy lifestyle. Healthy living is a practical action aimed at preventing diseases, strengthening all systems of the body and improving the overall well-being of the person. Optimal motor activity basis of the method of formation of healthy lifestyle, which influences different spheres of modern human life. Its need is determined by the patterns of normal growth and body development. It provides for the development and improvement of various processes of vital activity, support and promotion of health. Human physical activity with harmonious combination exercise, are indispensable means of preventing diseases, important factors for promoting human health and maintaining its efficiency. According to the definition of the World Health Organization, daily motor activity includes types of movements aimed at meeting the natural human needs (sleep, personal hygiene, eating, efforts spent on its preparation, purchase of products), as well as training and production activities, and specially organized physical activity combines various forms of exercise in its structure. The uniqueness of cycling is that during training you not only imitate mountain biking, but also exercise, and all this is done under pleasant music and under the guidance of an experienced trainer and lasts 45-55 minutes. During the exercise, almost all skeletal muscles are activated, and the load is distributed almost evenly into the upper and lower body. Variety of physical exercises, accuracy of dosing of loads, make the exercise on bikes accessible to people of different age categories. One of the main conditions for the physical development of young people, achieving success in a healthy life is health itself. Human health depends on the lifestyle that characterizes the conditions and features of daily life. Lifestyles cover different spheres: work, study, life, social life, culture, people's behavior and their spiritual values.


Sign in / Sign up

Export Citation Format

Share Document