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By Christian Eberhart

The sanctuary and rituals that shaped the guts of historical Judaism ceased to exist decades in the past, but their pictures and ideas, specifically that of “sacrifice,” have remained necessary to the rhetoric of politics, faith, and secular tradition. Pervasive sacrificial metaphors diversity from spiritual foundations for human ethics to makes an attempt to glorify sufferers of army operations or normal mess ups to much-debated rules of vicarious atonement inside of Christianity. The essays during this quantity care for vital features of sacrificial rituals and procedures of metaphor improvement and spiritualization in Judaism and Christianity. The individuals comprise Christian A. Eberhart, Göran Eidevall, Stephen Finlan, George P. Heyman, Dominika Kurek-Chomycz, Jeffrey S. Siker, Jason Tatlock, Timothy Wardle, and James W. Watts.

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Eberhart, Studien, 319–20. Eberhart: Sacrifice? Holy Smokes! 44 Once more, therefore, no approach of the sanctuary occurs that would warrant that this ritual be labeled ‫קרבן‬, and no portion is offered for God as a gesture of reverence due to which the ritual could be called a ‫מנחה‬. 3. The best-known elimination ritual in the Hebrew Bible is that of the scapegoat (Lev 16:10, 20–22). ” This goat then carries Israel’s guilt and sin away into the wilderness. The structural similarities with the previous bird ritual are evident; therefore, its logic is also diametrically opposed to that of cultic sacrifice.

Yet beyond these specific functions, both terms also occur repeatedly as comprehensive references for the entire sacrificial cult. ). And a pronouncement of judgment because of Israel’s disobedience mentions three areas that God will affect through divine punishment: “I will lay your cities waste, I will make your sanctuaries desolate, and I will no longer smell your pleasing odors (‫( ”)ולא אריח בריח ניחחכם‬Lev 26:31). In this passage, a corollary of the desolation of human dwelling places is the abandonment of local worship sites; the latter, in turn, leads to the termination of the sacrificial cult that is customarily performed there.

It is thus terminologically distinguished from the burning rite on the altar of the sanctuary that is always designated through the verb ‫ קטר‬hiphil. Then the apotropaic blood rite had to be performed that would protect the Israelites from the fatal strike directed at Egypt’s firstborn (vv. 7, 22). This ritual is not counted as ‫ קרבן‬in the sacrificial regulations of Lev 1–7. The reason might be that it is performed at the residence of laypeople. At least the directives in Exod 12 lack any provisions of “approaching” the sanctuary (this is different in, for example, the Deuteronomic version in Deut 16:1–8).

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