Abstract

One of the improvements introduced by the Romans was the public bath-house. This article discusses the formation of Jewish prayers, which were composed during the early rabbinic period, following the dangers of the public baths. Sages from late antiquity published two prayers: Before entering to the bathhouse, the bather has to pray for his safety, and after leaving the bath-house he has to thank Gd for not having suffered harm. The dangers of the bathhouse were deemed to include: Weakness, fainting or dehydration due to the heat of the bathhouse; Legs injury of the bathers due to the heat of the warm floor; Dental damage; Sliding on the wet floor; Fear of death due to collapse of the hypocaust. Due to changes in the bath-house in the modern era; these prayers lost their relevance up to a point; or at any rate; they were no longer prescribed or recorded in practice. Bathhouse heaters were no longer located in the hypocaust; and were rather only located close to the wall of the upper room. Hence; falling into the hot lower space was irrelevant. Following the introduction of domestic baths; these prayers have completely vanished.

Highlights

  • Evidence of public baths in Eretz Israel exists from as early as the Hellenistic period (Gichon 1978).In the Roman period, bath-houses were one of the material improvements introduced by the Romans in Italy and the provinces

  • Legal questions—ownership laws dealing with the sale of a private bath-house owned by affluent people (Mishnah, Baba Batra 4:6; Babylonian Talmud, ibid., 67b; Tosefta, ibid., 3:3; Lieberman 1955, p. 139)

  • This paper deals with the evolvement of a prayer introduced by Jewish sages as a result of the hazards involved in use of the bath-houses

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Summary

Introduction

Evidence of public baths in Eretz Israel exists from as early as the Hellenistic period (Gichon 1978). The bath-houses became a distinct mark of the Roman Empire, as did the public fountains (Nimpheon) and aqueducts Mentions various traditions that assess the contribution of Roman building enterprises, including the bath-houses, to the development of Eretz Israel (Babylonian Talmud, Sabbath 33b; Avoda Zara 2b). Despite the foreign-pagan atmosphere and issues of immodesty, to which the Jews objected (see below), they did not avoid the baths, and this includes Jewish sages (Eliav 1995). Legal questions—ownership laws dealing with the sale of a private bath-house owned by affluent people This paper deals with the evolvement of a prayer introduced by Jewish sages as a result of the hazards involved in use of the bath-houses. The current study shows that the bath-house prayer was relevant in the reality of ancient times, while the material changes and transformations that occurred in bathing facilities in modern times led to its complete elimination and, it is no longer utilized in Jewish religious practices

Bath-House Prayers in the Tannaitic Literature
The Bath-House Prayer in the Talmuds
The Bath-House – The Structure and the Functions of Its Rooms
The Dangers Inherent in Bathing in Ancient Bath-Houses
Health Hazards
Mishaps and Accidents “Burning by Fire”
Discussion
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