Gamla

Syon, Danny

doi:10.1515/ebr.gamla

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“…Going eastwards, crossing the Sea of Galilee, we turn to the site of Gamla, a town that largely developed under the Hasmoneans from the early first century BCE onward until its destruction by Roman forces during the First Jewish Revolt in 67 CE (Syon 2002). Unlike Magdala, Gamla was a hilltop settlement built on a ridge and protected from intruders along three of its sides by steep ravines.…”

Section: Ritual Bath L1060 Gamlamentioning

confidence: 99%

Pure stale water

Bonnie¹

2021

The Routledge Handbook of the Senses in the Ancient Near East

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ancient ritual baths and scholarship about them, I then move on to explore the material variety and its sensorial significance among a selection of four stepped pools from the sites of Jericho, Masada, Magdala, and Gamla. Ultimately, this chapter engages in a larger discussion on how diverse material contexts have meanings that are different for their users, and that those meanings create different sensory experiences, and shape different identities. Modern mikva'ot and Western modernityWhen discussing sensorial experiences and ancient Jewish ritual purification bathing practices, we must begin with the rise of modern thinking about Judaism during the nineteenth and early twentieth centuries. Mikveh (pl. mikva'ot) literally means "gathering" as in "gathering of water" (mikveh mayim; Lev 11:36). The term is used in Judaism to refer to a body of water used for the purpose of ritual immersion in order to achieve ritual purity. The main necessity for a body of water to be used for this purpose is that it was filled with "living water," or naturally occurring waters that continually refreshed, such as from rivers, lakes or springs, as well as from rainwater or groundwater.Mikva'ot can also refer to human-made bathing structures that through engineering skills are directly fed by water from the sky, the ground, or a spring. It is commonly understood that this ritually pure water could not have been physically drawn by humans to fill the bathing structure (see, e.g., m. Mikv. 2:3-9). Moreover, contemporaneous and later literary sources tell us that it had to contain a minimum volume of water for immersion. For example, the Damascus Document, an early Jewish text generally attributed to the first century BCE that discusses, among other things, legal aspects, specifies that "No man shall bathe [...] in an amount too shallow to cover a man" (CD X:10-13; see also Jos., Ant. 3.263; Mark 7:3; Luke 11:38). Later rabbinic sources establish a minimum of 40 se'ah (m. Mikv. 1:7). However, how to convert a se'ah into litres remains debated, and equivalent measurements for 40 se'ah range from 250 to 1000 litres (see Miller 2015: 17 n. 3, 85-91).Today, mikva'ot are found primarily in orthodox Jewish congregations, usually as part of a (nearby) synagogue complex. The design of these modern mikva'ot can be sleek; the space evokes serenity, and the baths demonstrate a sense of purity and hygiene. The design of this "ritual" space did not come about naturally. It was a development of processes starting in

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Section: Ritual Bath L1060 Gamlamentioning

confidence: 99%

Pure stale water

Bonnie¹

2021

The Routledge Handbook of the Senses in the Ancient Near East

View full text Add to dashboard Cite

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Gamla

Cited by 1 publication

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Pure stale water

Pure stale water

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