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BAPTISM A religious ablution signifying puri:

consecration. The natural method of cleansing the body by washing and bathing in wa-

fication or

was always customary in Israel (see Bathing, Cleanliness). The washing of their clothes was an important means of sanctification enjoined on the Israelites before the Revelation on Mt. Sinai (Ex. xix. 10). The Rabbis connect with this the duty of bathing by complete immersion ("tebilah," Yeb. 46J; Mck., Bahodesh, iii.); and since sprinkling with blood was always accompanied by immersion, tradition connects with this immersion the blood lustration mentioned as having also taken place immediter

ately before the Revelation (Ex. xxiv. 8), these three acts being the initiatory rites always performed upon proselytes, "to bring them under the wings of the Shekinah" (Yeb. I.e.). With reference to Ezek. xxxvi. 25, "Then will I sprinkle clean water upon you, and ye shall be clean," R. Akiba, in the second century, made the

utterance: "Blessed art thou, O Israel! Before whom dost thou cleanse thyself? and who cleanses thee? Thy Father in heaven 1" (Yomaviii. 9). Accordingly, Baptism is not merely for the purpose of expiating a special transgression, as is the case chiefly in the violation of the so-called Levitical laws of purity; but it is to form a part of holy living and to prepare for the attainment of a closer

communion with God.

This thought is expressed in the well-known passage in Josephus in which he speaks of John the Baptist ("Ant." xviii. 5, § 2): " The washing would be acceptable to him, if they made use of it, not in order to the putting away of some sins, but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness." John symbolized the call to repentance by Baptism in the Jordan (Matt.

Ban u Bahdal Baptism

THE JEWISH ENCYCLOPEDIA

6

iii.

and

parallel passages);

measure for attaining

to holiness

and the same

was employed by

the Essenes, whose ways of life John also observed Josephus says of his inin all other respects. structor Banus, an Essene, that he " bathed himself in " cold water frequently, both by night and by day (" Vita, " § 2), and that the same practise was observed by all the Essenes ("B. J." ii. 8, § 5). The only conception of Baptism at variance with Jewish ideas is displayed in the declaration of John, that the one who would come after him would not baptize with water, but with the Holy Ghost (Mark i. 8 John i. 27). Yet a faint resemblance to the notion is displayed in the belief expressed in the Talmud that the Holy Spirit could be drawn upon as water is drawn from a well (based upon Isa. xii. And 3; Yer. Suk. v. 1, 55a of Joshua b. Levi). there is a somewhat Jewish tinge even to the prophecy of the evangelists Matthew (iii. 11) and Luke (iii. 16), who declare that Jesus will baptize with fire as well as with the Holy Ghost; for, according to

Abbaiiu, true Baptism is performed with fire (Sanh. Both the statement of Abbahu and of the 39«). Evangelists must of course be taken metaphorically. The expression that the person baptized is illuminated (cpoTieBeie, Justin, "Apologise," i. 65) has the same significance as is implied in telling a proselyte to Judaism, after his bath, that he now belongs to Israel, the people beloved of God (Yeb. 47a; Gerim i.).

'

According to rabbinical teachings, which dominated even during the existence of the Temple (Pes. viii. 8), Baptism, next to circumcision and sacrifice, was an absolutely necessary condition to be fulfilled by a proselyte to Judaism (Yeb. 466, 47A; Ker. 9a; 'Ab. Zarah 57a; Shab. 135a; Yer. Kid. iii. 14, 64a). Circumcision, ho wever, was more important, and, like circumcision, was called a "seal" (Schlatter, "Die Kirche Jerusalems," 1898,* p. 70). But as circumcision was discarded by Christianity, and the sacrifices had ceased, Baptism remained the sole condition for initiation into religious life. The next ceremony, adopted shortly after the others, was the imposition of hands, which, it is known, was the usage of the Jews at the ordination of a rabbi. Anointing with

which at first also accompanied the act of Bapand was analogous to the anointment of priests among the Jews, was not a necessary condition. The new significance that Christianity read into the word "Baptism," and the new purpose with which it executed the act of Baptism, as well as the oil,

tism,

conception of its magical effect, are all in the line of the natural development of Christianity. The original form of Baptism frequent bathing in cold water remained in use later among the sects that had a somewhat Jewish character, such as the Ebionites, Baptists, and Hemerobaptists (compare Ber. iii. and at the present day the Sabeans and Man6) deans deem frequent bathing a duty (compare Sibyllines, iv. 164, in which, even in Christian times, the heathens are invited to bathe in streams). [Baptism was practised in ancient (Hasidic or Essene) Judaism, first as a means of penitence, as is learned from the story of Adam and Eve, who, in order to atone for their sin, stood up to the neck in the water, fasting and doing penance Adam in the

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Jordan for forty days, Eve in the Tigris for thirtyseven days ("Vita Adas et Evas, i. 5-8). According to Pirke R. El. xx., Adam stood for forty-nine days up to his neck in the River Gihon. Likewise is the passage, " They drew water and poured it out before the Lord and fasted on that day, and said, 'We have sinned against the Lord '" (I Sam. vii. 6), explained (see Targ. Yer. and Midrash Samuel, also Yer. Ta'anit ii. 7, 65a") as meaning eodem that Israel poured out their hearts in repentance; using the water as a symbol according to Lam. ii. 19, " Pour out thine heart like water before the Lord.

Of striking resemblance to the story in Matt. iii. 1-17 and in Luke iii. 3, 22, is the haggadic interpretation of Gen. i. 2 in Gen. R. ii. and Tan., Buber's Introduction, p. 153 " The spirit of God (hovering like a bird with outstretched wings), manifested in the spirit of the Messiah, will come [or " the Holy One, blessed be He! will spread His wings and bestow His grace"] upon Israel," owing to Israel's repent:

ance symbolized by the water in accordance with

Lam. ii. 19. To receive

the spirit of God, or to be permitted to God (His Shekinah), man

stand in the presence of

(Tan., Mezora', 6, ed. Buber, wherefore in the Messianic time God will Himself pour water of purification upon Israel in accordance with Ezek. xxxvi. 25 (Tan., Mezora', In order to pro9-17, 18, ed. Buber, pp. 43, 53). nounce the name of God in prayer in perfect purity,

must undergo Baptism p.

46),