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eBook details

• Title: Deuteronomy's Unification of Passover and Massot: A Response to Bernard M. Levinson.
• Author : Journal of Biblical Literature
• Release Date : January 22, 2000
• Genre: Language Arts & Disciplines,Books,Professional & Technical,Education,
• Pages : * pages
• Size : 205 KB

Description

Deuteronomy's distinctive treatment of the ancient Israelite institutions of Passover and the feast of Unleavened Bread, or Massot, is well established. (1) In common with the sacrifices and offerings in general, Passover and the great pilgrimage feasts are located at the central sanctuary, "the place that the LORD will choose as a dwelling for his name" (16:8 NRSV). In the case of Passover, this requirement is particularly striking. It comes with a prohibition of local celebration of the feast (16:5) that is in stark contrast with the location of it in the homes of Israel in the prescriptions in the book of Exodus (Exod 12:7, 22, 46), even though it is there a "perpetual ordinance for you and your children" (Exod 12:24). Other Deuteronomic departures from the requirements found in Exodus include the permission to take the Passover sacrifice from "the flock and the herd" (16:2), instead of only from the flock (Exod 12:3, 21), and the instruction to "boil" it (16:7) rather than "roast" it (Exod 12:9). Furthermore, Deuteronomy forges Passover and Massot into a single entity in a way that is not clearly the case in the older provisions, giving rise to the widely held view that Deuteronomy combines two originally separate celebrations for the first time. Fundamental to this understanding is the absence of Passover from the earliest code, Exod 23:14-19, where v. 18 is presumed to contain general restrictions of sacrificial and festal practice rather than an allusion to Passover, and Exod 34:25 is thought to revise the older code in conformity with Deuteronomy. (2) The centralization and amalgamation of the feasts are typically placed in the context of the Deuteronomic promotion of King Josiah's centralization of the cult in Jerusalem. Bernard M. Levinson accepts the above reconstruction in broad outline and has given it new force with a thesis that characterizes the Deuteronomic law as deliberate and radical innovation, both transforming and aiming to replace previous legislation. The present paper is a response to Levinson, who has criticized earlier work of my own on the topic. (3) While I agree with many points of his analysis, I think the thesis as a whole has serious problems, and I wish to propose an alternative way of handling the data.

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