By Walter Houston
The excellence among fresh and unclean animals, most likely originating in tensions among shepherds and farmers, is within the biblical legislation of Leviticus eleven and Deuteronomy 14 remodeled into a huge theological precept. during this wide-ranging and assuredly written examine, Houston argues that the avoidance of 'unclean' meals is a mark of the particular devotion of Israel to 1 god. In a concluding bankruptcy, it is strongly recommended that the abolition of the excellence in early Christianity corresponds to the common horizon of the hot religion.
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Extra resources for Purity and Monotheism: Clean and Unclean Animals in Biblical Law (JSOT Supplement Series)
Example text
But the second comes as a slight surprise at this point, since the main subject of this section is not ritual uncleanness. Its formulation comes as a greater surprise, and caused considerable difficulty to the Rabbinic commentators. The difficulty, and the surprise, is this. Nothing in the second half of the chapter is formulated as a prohibition of touching the dead bodies of the animals in question, and such a ban would be wholly impractical; there are many occasions in the ordinary course of life when it is necessary to touch and indeed to carry the dead bodies of 'unclean' animals, for example to bury a dead donkey, or to remove a dead mouse from the larder.
He also contradicts it himself on p. 297. Purity and Monotheism 44 most of them are in some sense carnivorous, whether birds of prey, carrion-eaters or fish-eaters. R. Driver in his influential paper in PEQ (1955; he himself lists the translations of the LXX and Vulgate [pp. 7-8] and the AV, RV and his own [p. 20]). Those identifications (often imprecise) that can be regarded as reasonably certain within broad limits I have asterisked in the RSV column. Heb. LXX 1. eagle 2. 3. eagle eagle gryps Lammergeier Geier milvus vulture kite kite vultur vulture [corvus] raven raven 5 6.
52 Purity and Monotheism effect in daily life only for the priests and for those groups in Second Temple Judaism who adopted ritual purity as a mark of communal identification: the haberim and the Qumran sectaries. It is no accident that this part of the Leviticus text is not found in Deuteronomy, which is torah for the man in the street (and the woman; cf. Weinfeld 1972: 291-92). The basis of the torah on this subject is a combination of the law of forbidden flesh with the law of corpse pollution (Num.