Peake's Commentary on the Bible, Biblical scholars regard the requirement of Kohanim washing their hands before the Priestly Blessing as an example of the taboo against the profane making contact with the sacred, and similar practices are present in other religions of the period and region. The Jewish Encyclopedia relates that according to Herodotus the Egyptian priests were required to wash themselves twice a day and twice a night in cold water, and according to Hesiod the Greeks were forbidden from pouring out the black wine to any deity in the morning, unless they had first washed their hands. According to the 1906 Jewish encyclopedia, The Letter of Aristeas states that creators of the Septuagint washed their hands in the sea each morning before prayer; Josephus states that this custom was the reason for the traditional location of synagogues near water. Biblical scholars regard this custom as an imitation by the laity of the behaviour of the priests. A baraita offers, as justification for the ritual of hand-washing after waking, the belief that a spirit of impurity rests upon each person during the night, and will not leave until the person's hands are washed, and the Zohar argues that body is open to demonic possession during sleep because the soul temporarily leaves the body during it; the kabbalah argues that death awaits anyone who walks more than four yards from their bed without ablution. According to , the cup containing the water has to be able to carry a certain amount of water, and it should have two handles. According to Peake's commentary on the Bible, the Priestly Code specifies that individuals were washed before they could become members of the Jewish priesthood, and similarly requires Levites to be cleansed before they assume their work. Peake's commentary states that although Biblical rules regarding ritual purification following bodily discharges clearly have sanitary uses, they ultimately originated from the taboos against contact with blood and semen, due to the belief that these contained life, more than any other bodily fluid, or any other aspect of the body. Rabbi Aryeh Kaplan in Waters of Life connects the laws of impurity to the narrative in the beginning of Genesis. According to Genesis, Adam and Eve had brought death into the world by eating from the Tree of Knowledge. Kaplan points out that most of the laws of impurity relate to some form of death