therefore was compelled to immerse their entire body. This regulation is immediately preceded by the rule against eating anything still containing blood, and according to biblical scholars this is also the context of the regulation about not eating non-sacrifices - that the regulation only treats such consumption as unclean if there is a risk of blood remaining within the carcass. In the version of this regulation in Deuteronomy, eating the bodies of such creatures is not described as making an individual ritually impure, nor requires the eater to wash their body, but instead, such consumption is expressly forbidden, although the creature is allowed to be passed on to a non-Jew, who is permitted to eat it. Contact with a corpse Anyone who came into contact with a human corpse, or grave, was so ritually impure that they had to be sprinkled with the water produced from the red heifer ritual, in order to become ritually pure again; however, the person who carried out the red heifer ritual and who sprinkled the water, was to be treated as having become ritually impure by doing so. According to biblical scholars, this ritual derives from the same origin as the ritual described in Deuteronomy for a group of people to atone for murder by an unknown perpetrator, according to which a heifer is killed at a stream, and hands are washed over it; biblical scholars believe that these are both ultimately cases of sympathetic magic, and similar rituals existed in Greek and Roman mythology. The masoretic text describes the water produced from the red heifer ritual as a sin offering; some English translations discount this detail, because it differs from other sin offerings by not being killed at the altar, although biblical scholars believe that this demonstrates a failure by these translations to understand the meaning of sin offerings. Treatment of a corpse No explicit regulations are expressed in the bible concerning the treatment of a corpse itself, although historic rabbinical sources saw an implication that the dead should be thoroughly washed per Ecclesiastes, as children are washed when born; according to Raavyah, a prominent rishon, argued that the corpse should be cleansed carefully, including the ears and fingers, with nails pared and hair combed, so that the corpse could be laid to rest in the manner that the person had visited the synagogue during life. Washing of corpses was not observed among