"Profane" slaughter and the integrity of the priestly code
The importance of the issue of "profane" slaughter for characterizing the Pentateuchal legal sources and their interrelationship has long been recognized. In this paper, it is argued that Leviticus 17:3—7, in its entirety, is a literary, thematic, and legislative unity, and not (as held by...
| Main Author: | |
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| Format: | Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
College
1996
|
| In: |
Hebrew Union College annual / Jewish Institute of Religion
Year: 1996, Volume: 67, Pages: 15-42 |
| IxTheo Classification: | HB Old Testament XA Law |
| Further subjects: | B
Bible. Levitikus 17,3-7
B Law B Victim Religion B Priestly document |
| Parallel Edition: | Electronic
|
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| 109 | |a Shṿarts, Barukh Yaʿaḳov |a Schwartz, Baruch J. |a Shvarts, Barukh Yaàkov |a Švarc, Baruch |a Shvarts, Barukh |a Švarc, Baruch Dž. | ||
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| 520 | |a The importance of the issue of "profane" slaughter for characterizing the Pentateuchal legal sources and their interrelationship has long been recognized. In this paper, it is argued that Leviticus 17:3—7, in its entirety, is a literary, thematic, and legislative unity, and not (as held by most critics) a P redaction of an earlier law of H or (as has recently been suggested) an H redaction of an earlier law of P. Further, it does not pertain solely to sacrificial animals (as held by many exegetes); rather, it is an absolute prohibition of profane slaughter of domestic quadrupeds. Finally, it cannot be reconciled with, and may in fact be ignorant of the law in Deuteronomy 12. The two laws represent thoroughly distinct approaches, and it is possible that neither one is a development of, or a reaction to, the other. My view is further suppported by the thesis that H is later than P. However, even if this is admitted, it emerges that not only H but even the earlier P assumes the prohibition of profane slaughter. The reference to the שעירים notwithstanding, the underlying rationale for the prohibition is one and the same throughout the entire Priestly work. Without minimizing the real differences between P and H in emphasis, expression, and even "theology," it still appears that on this issue, as on most substantive, practical issues, the Priestly Code is internally consistent, and it is likely that no relationship at all exists between it and D. | ||
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