Joel Baden Profile picture
Jun 20 5 tweets 2 min read
#Numbers 19:1-10

The red heifer

Truly one of the weirdest obsessions of the millennialist movement, but it’s also true that, as with some other stuff in P, there’s no particularly good explanation for why this is a thing. Why a red heifer? Why a heifer at all? Who knows.
Ritually, it’s no so different from the one for cleansing the person with skin disease back at the beginning of Lev 14. Same basic ingredients: blood, hyssop, cedar, crimson. Same idea: mix it all and you get a mixture that cleans not the sanctuary but the actual person.
Though we haven’t even gotten in this section to what this mixture cleanses a person from, we know from its very existence and makeup that it’s gotta be something serious. This is high-level impurity we’re dealing with here.
We also get the somewhat strange but commonly P concept that the thing that purifies also impurifies. This mixture makes an impure person pure, but the pure person who makes it - the priest, even - is impure (though mildly). Same for the person who gathers up the ashes.
The millennialist obsession is around the pure redness of the cow, which is of course phenomenally rare, and also isn’t in the Bible at all. It just says a red heifer without blemish - not a perfectly red cow. But by all means, go ahead and prepare for the eschaton, y’all.

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More from @JoelBaden

Jun 21
#Numbers 19:11-22

Corpse impurity

One of the most severe types of impurity in the priestly system, but also one that demonstrates - along with impurity from childbirth and sex - that becoming impure isn’t just not bad, it’s also sometimes required.
Here we also see that impurity is transmitted not just by contact, but even through the air, at least in this severe case: just being in a tent with a corpse makes you impure for seven days, same as if you touch a corpse directly.
Procedurally it’s again similar to other severe priestly impurities, with a multi-stage process - elsewhere on the seventh and eighth days, here on the third and seventh. Point is, as a part of the impurity system this is all recognizable.
Read 11 tweets
May 25
#Numbers 16:4-11

Moses responds to Korah

Essentially a single continuous speech from Moses, entirely ignoring Dathan and Abiram, no surprise there, and focusing on Korah and his band of 250 Israelites. And Moses poses a challenge that should be all too familiar.
You think all Israelites are the same when it comes to matters of holiness? Why don't you come by the sanctuary with some coals and incense and try offering it? I don't remember what happended the last time someone tried offering incense just for funsies, do you?
At this point, we the readers should know pretty much exactly what's going to happen here. (We also know for sure that we're in P, if somehow we didn't realize it already.)
Read 9 tweets
Dec 1, 2021
#Leviticus 25:42

Israelite slavery (3)

Why can’t an indebted Israelite be treated like a slave? Because he’s already enslaved - not to another Israelite, or any other human, but to YHWH. A slave can’t have two masters, and YHWH has made his claim.
The basis of YHWH’s claim is simple: I took them out of Egypt, so they’re mine. They were slaves to Pharaoh, but YHWH redeemed them - in the technical sense of the word: he effectively purchased them, just with force rather than with money.
The logic here is clear: what makes Israel un-enslaveable is their having been redeemed from Egypt by YHWH. Everyone who didn’t go through that experience - everyone who isn’t Israel - isn’t subject to the same prohibition on being enslaved. (As will be clear momentarily.)
Read 6 tweets
Nov 14, 2021
The Bible, like every text, can’t communicate without a reader. And every reader reads from their own context. So you can’t say “the Bible means X” - you can only say “I read the Bible as meaning X.” And preferably understand why - the context of your reading.
As all texts need to be interpreted to be read, so too every reading is therefore interpretation. Modern readers interpret for their own world and context. So too Luther. So too Jesus. So too the very first readers of the text in antiquity. None of these is the “right” reading.
“How the original Israelite audience would have understood it” isn’t the “correct” interpretation of the text. It’s just the oldest. Privileging it over the 2000 years of interpretation that followed is a very particular modern intellectual stance that should be interrogated.
Read 8 tweets
Nov 12, 2021
Lev 25:18-22

Magical sabbatical year crops

Worried about how you're going to manage to eat enough in the sabbatical year, when you can't sow or harvest? Don't you fear: YHWH will make the sixth year miraculously abundant! Three years' worth in one! Well, that's reassuring.
It's utopian, obviously. But that's actually a pretty big deal, and sort of wild, when you think about it. Here's what is presented to us as law - don't sow or harvest in the seventh year - but which can't ever have actually been practiced, or even imagined to be practiced.
We might think of this through a somewhat skeptical lens as H writing from a time when none of these good things happened, and Israel was in some trouble, and that could be blamed, in fact, on Israel not having followed these laws, which were given so long ago.
Read 4 tweets
Nov 9, 2021
#Leviticus 25:8-12

The jubilee year

Every fifty years, we get the jubilee: not just a year of rest like the sabbatical (though that too), but a year of restoration: everyone returns to their lands and to their people. What a nice biblical idea! Except it isn’t (biblical).
The big announcement of the fiftieth year is the restoration, or dror (דרור). This word comes to Hebrew, and the Bible, from the Akkadian andurarum, which is the same basic concept, just at the whim of the king rather than set on the calendar.
Always good to have the reminder that so much of what is known as biblical law is in fact just borrowed ancient Near Eastern practice. (You may think that these are God’s laws, but if they are, God nicked them from Mesopotamia.)
Read 8 tweets

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