Leviticus 1 - In Depth Bible Commentaries

if we consider the modern preoccupation and fascination with the cult of health, with its endlessregimens and disciplines; or, perhaps more elaborately, if we ponder our seem-ingly endlessfascination with the emerging world of computers, which in the ‘information age’ appear to holdthe key to all security, effectiveness, and happiness. (The analogy may be carried furthernegatively by noting that computers are liable to be infected by ‘viruses.’ The threat of defilementin the holiness traditions of Israel is not unlike the threat of such infection in a computer)...“The holiness of Yahweh is understood, in texts like Leviticus 11 [and we add, chapters18-21], as the careful management of the mystery of access, which in turn opens the mystery oflife. At the center of this preoccupation is Yahweh, Who is in Israel the undoubted Source of life,but Who cannot be lightly or directly or easily apprehended, except with the utmost care not tooffend or violate. While this preoccupation is concentrated in texts usually disregarded in moderninterpretation [how true! Typical modern biblical theology omits much of Leviticus from seriousconsideration!], the same issues of pollution and impurity are evident in prophetic utterances (see,for example, Isaiah 6:3-5 and Jeremiah 3:1-3)...“As Yahweh is the Holy One of Sinai (Psalm 68:17) and subsequently the Holy One ofJerusalem, the Holy One also commands. The premise of the command of Sinai is that Yahwehis holy, committed to practices of purity and justice. And Israel, who is contingently holy, is toimitate Yahweh and so become holy likewise. Thus, ‘You shall be holy, for I am holy’ (Leviticus11:44-45; 19:2; 20:2, 26; 21:8). The demands that follow this formula, moreover, include allmanner of concerns, not limited to the cultic [see the broad areas of ethical concern in chapters18-21!)...“The holiness of Yahweh continues to concern primarily the demands that go along withYahweh’s special uncompromising character. If Israel will be with Yahweh, Israel must be likeYahweh; that is, with Yahweh on Yahweh’s Own demanding terms...Thus ethical, economic, andsexual disorders in the community ‘profane’...Yahweh’s holy name (Amos 2:7), an affront thatYahweh takes with utmost seriousness.” (Pp. 288-90)If YHWH our God is “holy” (‘set-apart,’ ‘uniquely special’), then, Leviticus urges withcompelling demand, so must we, YHWH’s people Israel, be “holy,” “set-apart,” “uniquely special”in our life-style and relationships. And if this is the case, Israel and the Christian movement musttake the “holiness code” of Leviticus with deep seriousness–instead of disregarding it!TITLELeviticus receives its name in English from the title given in the Septuagint (the Greektranslation of the Hebrew Bible or "Old Testament," oftentimes symbolized by LXX), LEUIT-IKON, which means "relating to the Levites," and may imply BIBLION LEUITIKON, or "LeviticalBook." Its Hebrew title,ar"Þq.YIw:, wayyiqra), is the first word in the Hebrew text of the book andmeans "And he (i.e., YHWH) called." In the Jewish Mishnah Leviticus is called torath kohaniym("Teaching of Priests") and sepher kohaniym ("Book of Priests"), as well as sepher haqqorbaniym("Book of the Offerings"). Although Leviticus does not deal only with the specialduties of the Levites, it is so named because it concerns mainly the service of worship at theMoveable sanctuary, which was conducted by the priests who were the sons of Aharon, assistedby many from the rest of the tribe of Levi. Exodus gave the directions for building the Moveable4