Although the law of Moses mandated cleansing in specific situations, the scribes distorted its intended meaning by claiming that one could not eat or drink with a clear conscience if certain ceremonial practices were neglected. In their view, failing to adhere to their prescribed precautions could render a person or object impure, which would then taint the food, pass through to the body, and ultimately affect the soul. Consequently, it became common practice among strict scribes to wash not only their hands but also dishes, beds, and tables before every meal, a practice upheld with the utmost seriousness. The rigorous rabbis viewed neglecting the washing of hands before meals as a serious offense, equating it with consuming unclean food, such as pork. "Whoever does not wash his hands when eating is liable to be expelled from society, for in handwashing lies the secret of the Ten Commandments." "Such a person is guilty of death." "Three sins entail poverty," the Mishnah states, "and one of them is neglecting handwashing." Rabbi Josiah remarked, "One who eats bread without washing his hands is doing the same as if he had gone to a harlot." Subsequent scribes developed as many as 26 rules for this practice in a single morning. "It is better to walk four miles for water than to incur guilt by neglecting to wash one's hands," the Talmud claims. "He who does not wash his hands after eating," continues Op, "is as impious as a murderer." According to the scribes, evil spirits dwelled on unwashed hands and bread. The Pharisees prided themselves on their ritual purification before meals and looked down upon those who did not adhere to such practices, viewing them as impure. Legalism was at its peak, influenced heavily by the great teachers Hillel and Shammai, who lived just before this time. Their fierce debates over the intricacies of the law were so intense that it was humorously noted that even the prophet Elijah would not be able to mediate their differences upon his return. However, they were united on one point: the practice of purification, leading the Talmud to assert that "everyone who dwells in the land of Israel, eats his daily bread in a state of purification, speaks the Hebrew language, and prays morning and evening with phylacteries, may be assured that he shall eat bread in the kingdom of God."
As for the purification rituals, it was necessary to wash the hands thoroughly: first raising the fingertips to let water flow down to the elbows, then lowering them so the water would fall to the floor. Fresh water was poured three times during the process. The actual washing involved rubbing one hand against the palm of the other. Hands had to be held upward when rinsing before meals and downward afterward so the water would flow away. The washing vessel was to be held alternately in the right and left hand, with blessings recited at each third pouring: "Blessed are You, Who gave us the commandment to wash our hands." The learned scribes argued over the order of these rituals—whether blessings should precede washing, where to place the towel, and when exactly to cleanse the table. These debates represented just a fraction of the broader legalistic framework. A Pharisee needing to eat regular food could simply pour water on his hands, but full immersion was required before consuming sacred tithes or showbread, an action that necessitated a complete bath.
Particular diligence surrounded handwashing before prayers or any morning activity due to their belief that evil spirits could defile hands during the night. Touching one’s mouth, nose, ear, or eyes, or even touching one hand to the other before performing the ritual was believed to invite disease. Numerous situations called for such washing; it was even mandated after nail cutting or crushing a flea. The amount of water used became a measure of piety, as Rabbi Hazda stated, "One who uses much water to wash his hands will receive abundant wealth." For those who had not left the house, pouring water on the hands sufficed; however, someone coming in from the street needed to immerse hands in water to avoid contamination, requiring a source containing at least sixty gallons of water. This excessive legalistic attention extended to all aspects of daily life, with purification rituals surrounding vessels—deep or shallow, made of any material—knives, tables, and beds, to prevent ceremonial defilement from the touch of the impure. This minute legalism appeared to stem from rivalry between the egalitarian Pharisees and the elitist Sadducees, who emphasized the priestly actions as a means of elevating their status. The Pharisees, in turn, stressed the significance of the vessels involved and the accuracy of the rituals. Echoing their obsessive washing practices, they insisted that all temple vessels be cleansed after every meal to avoid defilement by any unclean individual. The meticulousness even drew scorn from the Sadducees, who ridiculed a Pharisee for washing a gold lampstand, quipping that soon the Pharisees would likely wash the sun itself.
The authority underpinning these countless rituals was derived from the so-called "fatherly traditions," thought to date back to the great synagogue and incorrectly attributed to divine revelation, as if God had verbally instructed them to Moses on Mount Sinai. Elaborate explanations and interpretations arose over every word and letter of these traditions, with new laws created from these discussions. When existing rules fell short, oral traditions were invented, believed to have been handed down from God. These traditions flourished and developed into a distinct legal structure, passed through generations until entire schools, such as those of Hillel and Shammai, emerged to study and refine them. Even in Christ's time, a fundamental principle was that this body of knowledge was not to be written down. Rabbi Judah, known as the "holy one," was responsible for compiling these fragments into one coherent work, ultimately giving rise to the extensive Talmud. Remarkably, this self-crafted legalism, under the influence of the Pharisees, gradually superseded the actual law of Moses. When conflicts arose between scripture and tradition, tradition was upheld as paramount. Pharisees openly declared their standpoint, claiming their authority from the "seat of Moses," essentially dismissing the great lawgiver (Matthew 23:2). The Mishnah states it is more grievous to teach anything contrary to the scribes' interpretations than to go against the Scripture itself. To assert that one does not need to wear tefillin—small leather boxes containing Scripture that are worn during prayer—would incur punishment, as would claiming no punishment for causing temptation. Violating teachings of the fathers would bring guilt upon oneself. "He who interprets Scripture contrary to the fatherly tradition," says Rabbi Eleazar, "has no share in the world to come." It was the mass of legalistic commands, rather than the Holy Scriptures, that formed the bedrock of their faith, as it was believed that God's covenant with Israel was based on oral law, "In these words I make a covenant with thee and with Israel" (Exodus 34:27). God foresaw that in future generations, Israel would face exile by a foreign nation who would replicate the written law. Hence, He provided the oral law to ensure His will remained confidentially fulfilled. Those devoted to the study of the fatherly traditions "saw a great light" (Isaiah 9:2), as God illuminated their understanding of permitted and forbidden actions, as well as cleanliness, often not explicitly outlined in sacred texts. While studying Scripture was commendable, delving into the traditions was believed to earn God's favor, and rigorous interpretation of those traditions brought the highest rewards. "The Bible is like water, the traditions are like wine, and the interpretations are like fragrant wine." "My son," urges the Talmud, "pay more attention to the words of the scribes than the words of the law."
It is apparent how burdensome the meticulous legalism of Judaism became, undermining the spirit of the Mosaic law. This legalism stood in stark contrast to the new kingdom Christ preached, characterized by purity of heart and affectionate sonship towards the Heavenly Father. Ritualistic practices lost their intrinsic value, serving only as expressions of this loving relationship. The Pharisees reduced the law to a trivial exercise in casuistry, issuing rules for every conceivable action while Christ elevated the law to a dynamic principle that resonated within one's conscience. He transcended the superficial legal requirements, focusing instead on the underlying spirit of the law. External regulations could be disregarded if the vital essence they represented was honored. A lifetime would scarcely suffice to study the extensive rabbinical rules concerning purification and sacrifice, yet Christ nullified them all, openly stating that "mercy is better than sacrifice" (Hosea 6:6, Matthew 9:13, Matthew 12:7). The learned schools elaborate on minute distinctions between clean and unclean animals, providing exhaustive explanations of their parts and necessary purification rituals, while Christ simplified the understanding: "Not that which enters into the mouth defiles a man: but that which comes out of the mouth defiles a man" (Matthew 15:11, Mark 7:15). While the scribes debated which vessels required washing in running water and which could be cleaned in standing water, Christ dismissed this irrelevant legalism, urging His followers to focus on inner purity. "Ye Pharisees," He charged, "cleanse the outside of the cup and platter, but your inward part is full of ravening and wickedness" (Luke 11:39). Even the multitude of Sabbath laws found concise and spiritualized interpretation in Him: "It is lawful to do good on the Sabbath. The Sabbath was made for man, and not man for the Sabbath" (Mark 2:27). Such revelations were unprecedented among the rabbis, provoking significant agitation among them.
THEOSIS