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 for the purpose of performing divine service, unless he takes previously a bath." By such acts the reverence [for the Sanctuary] will continue, the right impression will be produced which leads man, as is intended, to humility.

The easier the diffusion of uncleanliness is, the more difficult and the more retarded is its purification. Most easily is uncleanliness communicated by the dead body to those who are under the same roof, especially to relatives. The purification can only be completed by means of the ashes of the red heifer, however scarce it may be, and only in seven days (Num. xix. 11). The uncleanness caused by a woman having running issue or during her separation is more frequent than that caused by contact with unclean objects: seven days are therefore required for their purification (Lev. xv. 19, 28), whilst those that touch them are only unclean one day (ibid. vii. 18). Males or females that are unclean through running issue, and a woman after childbirth, must in addition bring a sacrifice, because their uncleanness occurs less frequently than that of women in their separation. All these cases of uncleanliness, viz., running issue of males or females, menstruations, leprosy, dead bodies of human beings, carcases of beasts and creeping things, and issue of semen, are sources of dirt and filth. We have thus shown that the above precepts are very useful in many respects. First, they keep us at a distance from dirty and filthy objects; secondly, they guard the Sanctuary; thirdly, they pay regard to an established custom (for the Sabeans submitted to very troublesome restrictions when unclean, as you will soon hear); fourthly, they lightened that burden for us; for we are not impeded through these laws in our ordinary occupations by the distinction the Law makes between that which is unclean and that which is clean. For this distinction applies only in reference to the Sanctuary and the holy objects connected with it: it does not apply to other cases. "She shall touch no hallowed thing, nor come into the Sanctuary" (Lev. xii. 4). Other persons [that do not intend to enter the Sanctuary or touch any holy thing], are not guilty of any sin if they remain unclean as long as they like, and eat, according to their pleasure, ordinary food that has been in contact with unclean things. But the practice of the Sabeans, even at present general in the East, among the few still left of the Magi, was to keep a menstruous woman in a house by herself, to burn that upon which she treads, and to consider as unclean every one that speaks with her: even if a wind passed over her and a clean person, the latter was unclean in the eyes of the Sabeans. See the difference between this practice and our rule, that "whatever services a wife generally does to her husband, she may do to him in her separation"; only cohabitation is prohibited during the days of her uncleanness. Another custom among the Sabeans, which is still widespread, is this: whatever is separated from the body, as hair, nail, or blood, is unclean; every barber is therefore unclean in their estimation, because he touches blood and hair; whenever a person passes a razor over his skin he must take a bath in running water. Such burdensome practices were numerous among the Sabeans, whilst we apply the laws that distinguish between the unclean and the clean only with regard to hallowed things and to the Sanctuary. The divine words, "And ye shall sanctify yourselves, and ye shall be holy" (Lev. xi. 44), do not refer to these laws at all. According to Sifra, they refer to sanctity by obedience to God's commandments.