It is somewhat more difficult to account for the origin of the ordinance. So far as indicated, it seems to have been first enjoined in order to ensure that sacred offerings should not be eaten in defilement. When once it became an ordinance of the elders, this was, of course, regarded as sufficient ground for obedience. [3323] Presently, Scriptural support was sought for it. Some based it on the original ordinance of purification in Lev. xv. 11; [3324] while others saw in the words [3325] Sanctify yourselves,' the command to wash before meat; in the command, Be ye holy,' that of washing after meat; while the final clause, for I am the Lord your God,' was regarded as enjoining the grace at meat.' [3326] For, soon it was not merely a washing before, but also after meals. The former alone was, however, regarded as a commandment' (Mitsvah), the other only as a duty' (Chobhah), which some, indeed, explained on sanitary grounds, as there might be left about the hands what might prove injurious to the eyes. [3327] [3328] Accordingly, soldiers might, in the urgency of campaigning, neglect the washing before, but they ought to be careful about that after meat. By-and-by, the more rigorous actually washed between the courses, although this was declared to be purely voluntary. [3329] This washing before meals is regarded by some as referred to in Talmudic writings by the expression the first waters' (Mayim rishonim), while what is called the second' (sheniyim), or the other,' later,' or afterwaters' (Mayim acharonim), is supposed to represent the washing after meals.
But there is another and more important aspect of the expression, which leads us to describe the rite itself. The distinctive designation for it is Netilath Yadayim, [3330] literally, the lifting of the hands; while for the washing before meat the term Meshi or Mesha [3331] is also used, which literally means to rub.' Both these terms point to the manner of the rite. The first question here was, whether second tithe,' prepared first-fruits (Terumah), or even common food (Chullin), or else, holy' i.e. sacrificial food, was to be partaken of. In the latter case a complete immersion of the hands (baptism,' Tebhilath Yadayim), and not merely a Netilath, or uplifting,' was prescribed. [3332] The latter was really an affusion. As the purifications were so frequent, and care had to be taken that the water had not been used for other purposes, or something fallen into it that might discolour or defile it, large vessels or jars were generally kept for the purpose. These might be of any material, although stone is specially mentioned. [3333] It was the practice to draw water out of these with what was called a natla, antila, or antelaya, [3334] very often of glass, which must hold (at least) a quarter of a log [3335] - a measure equal to one and a half egg-shells.' For, no less quantity than this might be used for affusion. The water was poured on both hands, which must be free of anything covering them, such as gravel, mortar, &c. The hands were lifted up, so as to make the water run to the wrist, in order to ensure that the whole hand was washed, and that the water polluted by the hand did not again run down the fingers. Similarly, each hand was rubbed with the other (the first), provided the hand that rubbed had been affused: otherwise, the rubbing might be done against the head, or even against a wall. But there was one point on which special stress was laid. In the first affusion,' which was all that originally was required when the hands were Levitically defiled,' the water had to run down to the wrist [3336] ({hebrew}, or {hebrew} - lappereq, or ad happereq). If the water remained short of the wrist (chuts lappereq), the hands were not clean. [3337] Accordingly, the words of St. Mark [3338] can only mean that the Pharisees eat not except they wash their hands to the wrist.' [3339]