By Saul M. Olyan
ISBN-10: 0691029482
ISBN-13: 9780691029481
ISBN-10: 1400812879
ISBN-13: 9781400812875
Solid and evil, fresh and unclean, wealthy and terrible, self and different. the character and serve as of such binary oppositions have lengthy intrigued students in such fields as philosophy, linguistics, classics, and anthropology. From the hole chapters of Genesis, during which God separates day from evening, and Adam and Eve partake of the tree of the data of fine and evil, dyadic pairs proliferate through the Hebrew Bible. during this groundbreaking paintings melding serious exegesis and modern thought, Saul M. Olyan considers the superiority of polarities in biblical discourse and expounds their importance for the social and spiritual associations of historic Israel. Extant biblical narrative and criminal texts exhibit a suite of socially developed and culturally privileged binary oppositions, Olyan argues, which instigate and perpetuate hierarchical social relatives in ritual settings comparable to the sanctuary.Focusing on 4 binary pairs--holy/common, Israelite/alien, clean/unclean, and whole/blemished--Olyan exhibits how those privileged oppositions have been used to limit entry to cultic areas, similar to the temple or the Passover desk. those ritual websites, as a result, turned the first contexts for developing and recreating unequal social kinfolk. Olyan additionally uncovers a development of problem to the confirmed hierarchies by means of nonprivileged teams. Converging with modern problems with strength, marginalization, and privileging, Olyan's painstaking but lucid research abounds with implications for anthropology, classics, severe thought, and feminist stories.
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Extra resources for Rites and Rank. Hierarchy in Biblical Representations of Cult
Sample text
In each corner of the outer court, there are cooking areas where the nonpriestly servants of the sanctuary process the people’s sacrifices (46:21–24). Opposite each of the three outer gates is a corresponding inner gate separating the outer court from the inner court (40:23, 27). The burnt offering and other sacrifices are slaughtered and washed in and around the north inner gate complex (40:38–43). The inner court contains two chambers for the priests (40:44–46), the temple itself and the altar for burnt offerings, which stands before the temple (40:47).
The redeemable items listed in this text are, for the most part, nonrequired items sanctified by choice. Legitimate profanation, according to Leviticus 27, is therefore mainly a mechanism to undo a vow. In cases of redemption, the addition of onefifth to the value of the redeemed item is similar, as others have noted, to the fine of an additional one-fifth imposed on those who profane holiness through acts of violation, as in Lev 5:14–16; 22:14–16. In each case, the payment functions to enrich the sanctuary and its attendants.
16:40]). After the challenge of Qorah but before the ritual contest begins, Moses lectures the Levites on their proper station: “Is it a small thing to you that the god of Israel separated (hibdîl) you from the assembly of Israel to bring you near to him to do the service of the tabernacle of Yhwh and to stand before the assembly to serve them? ” (Num 16:9–10). The assumption of this text is this: Aaronids possess holiness, in contrast to Levites, and are consequently closer to Yhwh than are the Levites.
Rites and Rank. Hierarchy in Biblical Representations of Cult by Saul M. Olyan
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