In Judaism, mikvah—ritual immersion in water—symbolizes purification, transformation, and spiritual readiness. Yet approaches to mikvah differ dramatically between Jewish traditions. Netzarim and Karaite Jews, who reject the authority of the Talmud, approach the concept of ritual purity not with layers of legal complexity, but with a return to the original spirit and simplicity of the Torah.
The Biblical Foundation
The Hebrew Bible teaches that ritual impurity can be cleansed through immersion in mayim chayim—“living water” (Leviticus 15; Numbers 19). These include flowing rivers, natural springs, and rainwater. The biblical requirement is clear: immersion in fresh, naturally sourced water, often after specific events such as menstruation, nocturnal emission, or contact with the dead. There are no complex architectural requirements. There is no rabbinic authority overseeing the process. There is simply water and the sincere desire to become ritually clean.
Talmudic Redefinition
After the destruction of the Temple, Rabbinic Judaism codified the mikvah into a highly technical and institutionalized system. The Talmud prescribed the volume (40 se’ah), structure, and drainage standards for a “kosher” mikvah, but paradoxically allowed for water that is stagnant, reused, and often unhygienic by modern standards. Traditional rabbinic mikva’ot do not require fresh running water during immersion and are often reused by multiple individuals without cleaning between uses.
Netzarim and Karaite critics have rightly pointed out the irony: the Talmud redefines the requirement for “living water” into a closed pool of standing water—precisely the opposite of what the Torah appears to endorse.
Karaite and Netzarim Restoration
Karaite and Netzarim Jews return to the plain meaning of the Torah and prioritize actual cleanliness and natural water sources. We hold that the essence of mikvah is flowing, fresh water. This can be fulfilled through immersion in natural bodies of water or, in modern circumstances, through the use of a shower with running water.
This is not merely a matter of convenience but of fidelity to the original principle: purity through fresh, moving water. A shower, especially one that thoroughly rinses the entire body with clean, flowing water, is considered superior to the standing water of a rabbinic mikvah that becomes effectively “impure” after the first use. From a hygiene standpoint, showers are also far cleaner and more practical.
This view reflects the principle that God desires not legalistic ritual for its own sake, but intentional acts of spiritual preparation and ethical living.
Netzarim Principles and Mikvah
For Netzarim Jews, this view of mikvah ties into our broader spiritual framework:
- Ritual purity begins with ethical clarity: It is not only physical impurity we seek to cleanse, but moral distraction and spiritual fatigue.
- God’s laws are meant to elevate, not burden: Netzarim Judaism emphasizes mitzvot that are accessible, reasonable, and consistent with Torah’s plain meaning.
- Each Jew is empowered: We do not need an institution to declare us clean. We are responsible before God for our own return to purity and purpose.
Conclusion: A Living Practice for Living Water
The mikvah is not a relic of the past. It remains a vital symbol of renewal, especially in Netzarim and Karaite communities where its practice has been spiritually reclaimed. Whether by immersion in a flowing river, bathing in collected rainwater, or showering in clean, running water with sacred intent, we are reminded: God calls us not to stand still in stagnation, but to flow like living water—renewed, cleansed, and ready for the sacred work of life.
