The Temple Mount Ritual Baths and the Temple Cult: A Reply to Yonatan Adler Eyal Regev Martin (Szusz) Department of Land of Israel Studies and Archaeology, Bar-Ilan University In IEJ 55.2 I suggested that at least ten ritual baths (miqvao`t) excavated in the closest proximity to the Temple Mount were not used for conventional purification from levitical impurity, but rather for 'extra-purification' before entering the Temple Mount (Regev 2005a). My initial argument was that there was no use in removing impurity right before entering the Temple, since biblical purification rites demanded not only immersion but also a certain interim waiting period until sundown. My aim was not to examine the entire spectrum of possibilities of purity laws practiced in the Temple Mount but rather to focus on those I regarded as the most relevant ones for understanding the ritual that these baths reflect. In IEJ 56.1 Yonatan Adler (2006) contested my interpretation of the archaeological evidence, claiming that the ritual baths adjacent to the Temple Mount were not used for extra-purification before entering the Temple courts. Referring to different rabbinic purity laws, Adler claimed that these baths were used for conventional purification from ritual impurity before entering the Temple's Outer Court. He also added a couple of comments concerning the purification necessary for the degree of sacredness (qodesh) and the spatial relationship between the Women Court and the Inner Court (´azara). In this response I would like to clarify that I find most of Adler's criticism interesting but nonetheless marginal to my main thesis. Furthermore, one substantial point he made actually reinforces my suggestion. I therefore take this opportunity to clarify and elaborate my understanding of the ritual reflected in the ritual bath near the Temple mount. The Extra-Purification for the Purpose of Sacredness (qodesh) In his attempt to invalidate my interpretation, Adler (p. 212) referred to rabbinic laws that demand immersing hands or baptizing before contact with foodstuff or rituals which are regarded as qodesh degree of purity. Adler aim was to use this evidence in order to demonstrate that such purification does