Priestly Code: Difference between revisions

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{{Kehuna and Kohanim}}

The '''Priestly Code''' (in Hebrew Torat Kohanim, תורת כהנים) is the name given, by academia,<ref>The book of Leviticus: composition and reception - Page 55 Rolf Rendtorff, Robert A. Kugler, Sarah Smith Bartel - 2003 "Research agrees that its relation to the "Priestly Code" is the central, literary historical problem of Leviticus. However, there are major differences when it comes to solving this problem."</ref> to the body of laws expressed in the [[Torah]] which do not form part of the [[Holiness Code]], the [[Covenant Code]], the [[Ritual Decalogue]], or the [[Ethical Decalogue]]. The Priestly Code constitutes the majority of [[Leviticus]], as well as some of the laws expressed in [[Book of Numbers|Numbers]]. The code forms a large portion, approximately one third, of the [[Mitzvos]]commandments of the Torah, and thus is a major source of [[Jewish Law]].

It is termed the ''priestly''Priestly code due to its large concern with ritual and the JewisheJewish priesthood (Kehuna), and also, in critical scholarship, it is defined as the whole of the law code believed to be present in the [[Priestly Source]] except for the Holiness Code. It should be understood that, under the [[documentary hypothesis]], while the Priestly Code is believed to be created to rival the Ethical Decalogue and Covenant Code, it is thought, however, to have been intended as only supplementary to the Holiness Code.

==Constituent parts==

Although several of the portions of the code form the bulk of Leviticus, there are several laws which appear in several other places in the torahTorah. The code is generally regarded to contain the following laws <!--this list is present in the (public ___domain) Jewish Encyclopedia article "Priestly Code", it is also supported by most academics, not least because it is very obvious simply from reading the torah-->:

*Law of [[circumcision]] ([[Book of Genesis|Genesis]] 17)

*Laws concerning consumption of the [[Passover]] meal ([[Book of Exodus|Exodus]] 12:43-49)

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==Biblical context==

The majority of the Priestly codeCode is presented in the torahTorah as the lawLaw which is given to Moses directly by God at [[Mount Sinai]]. Unlike the Decalogues, however, [[Yahweh]] speaks the

laws to Moses while descended, in a cloud, upon the [[Tabernacle]] which the Israelites have constructed. The remainder is present as scattered laws either given by Moses directly, or by being given in a similar manner to the majority, via the tabernacle, but after the Israelites have moved elsewhere, taking the tabernacle with them. The implication, therefore, is that the tabernacle is the place where God speak with the priesthood.

==Composition==

{{main|textual criticism}}

It is evident{{cn}} that rules of priestly procedure must have accompanied the institution of the priesthood, and in the earliest of times, before writing was invented, these rules probably were transmitted orally. When writing was first employed in connection with them, it is likely that only some general directions, or some details deemed most important, were committed to writing. As time passed on the importance given to written law would lead the priesthood to commit more and more of the details to writing. Critical scholars assert that in addition to this, over time, variations of detail would develop, authority for which must be committed to writing, so that actual practise would become justified by law. One would, therefore, suppose beforehand that such a code would exhibit evidence of gradual growth.

[[Colophon (publishing)|Colophon]]s, which, according to [[textual criticism]], are best explained as survivals from previous collections, are found in parts of the priestly code, at Leviticus 6:7, 7:37-38, 11:46-47, 13:59; 14:54-57, and 15:32-33. Colophons generally occur at the end of sources, and it is for this reason that Biblical Critics assert that the priestly code is composed of several originally separate documents placed together, with these colophons marking the ends of some of the source texts. Aside from these colophons, and obvious breaks between laws, such as those caused by narrative elements, for example the break between Leviticus 7:31 and Leviticus 11:1, as well as those caused by the presence of the Holiness Code, it is more difficult to identify other potential borders between sources.

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One observation that can be made is that after each colophon, in Leviticus, there is a new introduction, of the form ''and the LORD said unto Moses...''. Several critical scholars have proposed that this these introductions are an attempt to patch over the breaks between sources, and therefore conclude that everywhere there is a new introduction, there must be a break between sources. In addition to the colophons, and narrative breaks, this adds additional borders at Leviticus 4:1, 5:14, 6:1, 6:19, 6:24, 7:22, 7:28, 13:1, 14:33, and 15:1.

More detailed textual criticism, comparing vocabulary, writing styles, and so forth, is seen, by critical scholars, to support the idea that both the colophons, and the introductions, mark the borders between works originating from different writers, except for Leviticus 6:1. Leviticus 5:15-19 and 6:2-18 are usually regarded, under textual criticism, to have been from a continuous work, due to identical writing style, such as ''a ram without blemish out of the flock, with thy estimation ...'', and ''trespass (ed) against the {{LORD}}''. Nevertheless, such textual criticism also identifies further abrupt changes in style, between Leviticus 1 and 2, between Leviticus 2 and 3, and between Leviticus 4 and 5.

There is also an additional, abrupt change at Leviticus 13:47, between discussion of [[leprosy]], and of ''leprosy of clothing'' ([[mildew]]), only presenting part of a sentence, devoid of any [[verb clause]] - ''...without the camp shall his habitation be. The garment also that the plague of leprosy is in, whether it be [list of types of garment]. And if the plague be greenish or reddish in the garment...''. Thus, taking this as another border, in critical scholarship, Leviticus 13:1-46 represents a distinct text to Leviticus 13:47-59. This latter text, discussing mildew, noticeably appears to interrupt Leviticus 13:1-14:32, discussing leprosy, since prior to it is a law ordering that a leper be sent out of the camp to dwell alone, and after the mildew section is a law instructing priests to go out of the camp and inspect the leper to see if they are yet healed. Consequently, Leviticus 13:1-46 and 14:2-32 are viewed as one, original, text into which the mildew section was inserted at a later date.

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Much of the remainder of the Priestly Code is viewed as more disparate. The [[benediction]] at Leviticus 6:22-27 is viewed as a late addition to that chapter, including for linguistic reasons concerning the manner of wording used within it as dating from an historically later period. Even later still is, according to critical scholarship, Leviticus 27, regarding vows, which mentions a [[tithe]] of [[cattle]], a tithe not mentioned anywhere else in the torah, even when tithes, or the treatment of cattle, is discussed.

==References==

{{reflist}}

==External links==

*[[Wikisource:Bible, English, King James, Documentary Hypothesis, Priestly source, Levitical Laws|The legal elements of the Priestly Code, in isolation, at Wikisource]]