#Leviticus 11:29-38

Impurity from mice (basically)

So there you are, about to make dinner, and you pull out your nice clay cooking pot, and horror! There’s a dead mouse inside! Truly, even today I’d have trouble ever using that pot again. Just chuck it and get a new one.
This section is about the impurity caused by dead mice (and equivalent small animals). This isn’t about anything you’d eat - but nor is it really about some inherent ickiness to these animals (icky though you may find them).
These get a special section because they appear in a different area of life. No one has ever found a dead camel in their soup bowl. You don’t run across the horse that just happened to crawl into your oven and die there. Dead mice and lizards, though? All the damn time. Still!
In terms of impurity, they’re basically the same. Dead animal = impure. You touch it, you’re impure. The difference here really is that these are likely to touch other stuff you use, because they’re in your house. And those things become impure now too.
But the same rule applies: if it’s impure, all you have to do is wash it. The only real exception is stuff made of pottery. Why? Because it’s porous and absorbent. Ever seen a stain on an unglazed piece of pottery? Instantly permanent. Same with impurity. Permanent.
The law, however, recognizes the risk of prohibiting everything that a dead mouse or lizard touches. Cisterns, and the collected water therein, are too valuable. Silos, and the grain therein, are too valuable. Especially in the arid climate of Israel. So some exceptions are made.
The exception with seeds is particularly interesting, I think. A dead mouse touches a seed, no problem, as long as the seed is dry. If it’s wet, then it’s gotta go. Because they knew that dry seeds are essentially impermeable and last forever. While wet ones begin to open up.
So the impurity laws are deeply related to the realities of the world - even as impurity itself is invisible and invented. But in their mind it is no less real - so it interfaces with the absorbent quality of pottery, or the germination of the seed. It’s part of life.

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More from @JoelBaden

28 Jul
#Leviticus 11:24-28

Impurity! (Part one of many)

The laws of Leviticus 11 aren’t only, or even mostly, about what you can eat. Here we turn our attention to what animals create impurity, and how to remove it. And understanding impurity is central to understanding P.
So let’s start with what creates it. In this case, it’s physically touching the carcasses of certain non-kosher animals. But it isn’t their non-kosher-ness that makes them transmit impurity, since kosher carcasses do too (see 11:39). We’re just starting with these.
The animals at stake here are the large land animals that aren’t kosher, but that an Israelite might be likely to touch the carcass of. That is, mostly, domestic animals: donkeys, camels, dogs, cats. Because they’re common, touching them while alive is totally fine.
Read 8 tweets
10 Jun
#Leviticus 4:3-35

The “sin” offering. But we’re not calling it that.

We know the malady: unintentional sin. Now we get the treatment. It comes in four flavors, but the underlying procedure and concept is the same. And it’s absolutely crucial to understanding P’s system.
I’m going to start with flavor 4: the normal person who commits an unintentional sin. Since, after all, most of us are normal people. And so were most of the Israelites, too. (Kingdom of priests my ass.)
First things first, you have to know you screwed up. Did you unwittingly violate the sabbath? The moment that you realize what day it is, you’re obligated. Or the moment someone yells out the window “Dude, it’s Saturday!” That’s when you’re on the hook.
Read 24 tweets
9 Jun
#Leviticus 4:2

Here's the introduction to the second major category of sacrifices in Leviticus (and P), and where P goes off into its own little priestly world. Welcome to the involuntary sacrifices. Here we get what you have to offer when you screw up unintentionally.
"How do you screw up unintentionally," you might ask. Well, I'll tell you: when there's a divine commandment not to do something, and you do it without meaning to or without knowing that you did. So says Lev 4:2.

But, you say, give me an example so I know what you mean! Uh...
In pretty classic P style, we get here detailed instructions for a scenario that essentially doesn't exist in reality yet. Because while there have been lots of laws in E to this point, in P...not so much. YHWH hasn't actually given any prohibitions to violate yet.
Read 6 tweets
8 Jun
#Leviticus 4:1

At this juncture, it’s worth stepping back a second and talking about the major groups of sacrifices in Leviticus, since we’re transitioning from one to the other here.

(There’s obviously nothing worth saying about this actual verse.)
What we’re about to enter into are the sacrifices that are generally described as involuntary: they’re required in certain situations, and the text lays out what those situations are (at least in general terms and for the most part).
What we just read in Lev 1-3, then, is generally described as the voluntary offerings: ones you can bring whenever you like. And this is true! While the next ones tell us the conditions under which you must offer x, what we’ve read so far just says “if you want to offer x.”
Read 13 tweets
24 May
#Exodus 39:1-31

Making the priestly garments

This section is basically a near-verbatim fulfillment of the instructions from Exod 28, which isn’t so surprising. What’s interesting here is this repeated phrase, “as YHWH had commanded Moses,” which shows up seven times.
What makes this otherwise pretty standard phrase interesting here is that in all of the Tabernacle construction preceding this, that phrase had appeared only once - and that in the late section we just read, in the summary statement of 38:22.
Suddenly it appears after basically every subsection in this chapter - and seven times, which is a number that we’re trained as biblical readers to sit up and take notice of. (It doesn’t always mean something. But it is a semi-regular structuring device, as probably here.)
Read 5 tweets
23 May
In much of “Western” thought, it is standard, to the point of barely noticeable, to describe monotheism as an “advance” over polytheism - as “enlightened,” or “superior,” etc. As if the natural course of human development leads naturally to monotheism.

I think this is nonsense.
I saw it just the other day in a recent essay on the ancient Egyptian pharaoh Akhenaten, often considered the first monotheist: the author asks, “Was the king an enlightened religious leader?” as if monotheism is self-evidently enlightened.
It’s natural enough: we are monotheists, we are descended from monotheistic traditions, traditions that replaced polytheism with monotheism, so naturally we think ourselves to be enlightened, and monotheism to be the advanced state of being.
Read 12 tweets

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