Dr. Yitzhaq Feder is a lecturer at the University of Haifa. He is the author of Blood Expiation in Hittite and Biblical Ritual: Origins, Context and Meaning (Society of Biblical Literature, 2011). His research focuses on biblical ritual and conceptions of purity and pollution in ancient Israel and surrounding cultures as well as on early halakhic traditions in light of the Dead Sea Scrolls.
Last Updated
September 20, 2019
Books by the Author
Articles by the Author
Already in the early 2nd millennium B.C.E., people knew that diseases were contagious, and fear of contagion plays a key role in the Torah’s laws regarding the skin ailment, tzaraʿat. What does this mean for understanding other kinds of tum’ah?
Already in the early 2nd millennium B.C.E., people knew that diseases were contagious, and fear of contagion plays a key role in the Torah’s laws regarding the skin ailment, tzaraʿat. What does this mean for understanding other kinds of tum’ah?
Is the book of Leviticus primitive? I believe so, though an analysis of the meaning of the word kipper suggests that these sacrificial laws may be more relevant than we often realize.
Is the book of Leviticus primitive? I believe so, though an analysis of the meaning of the word kipper suggests that these sacrificial laws may be more relevant than we often realize.
A rejoinder to Rabbi Dr. Zev Farber’s “The Purification of a Niddah”
A rejoinder to Rabbi Dr. Zev Farber’s “The Purification of a Niddah”
If a corpse is found in a field, and the killer is unknown, Deuteronomy 21 requires the elders of the closest city to break a heifer’s neck by a stream and declare that they did not spill “this blood.” How does this ritual of eglah arufah, “broken-necked heifer,” atone for Israel’s bloodguilt?
If a corpse is found in a field, and the killer is unknown, Deuteronomy 21 requires the elders of the closest city to break a heifer’s neck by a stream and declare that they did not spill “this blood.” How does this ritual of eglah arufah, “broken-necked heifer,” atone for Israel’s bloodguilt?
Notwithstanding its lengthy coverage of tzaraat (צרעת, biblical “leprosy”), why does the Torah omit discussion of its cause (sin?), its infectiousness, and its treatment? Comparison to the Mesopotamian rituals pertaining to a strikingly similar disease (Saḫaršubbû) shows that these omissions were far from accidental.
Notwithstanding its lengthy coverage of tzaraat (צרעת, biblical “leprosy”), why does the Torah omit discussion of its cause (sin?), its infectiousness, and its treatment? Comparison to the Mesopotamian rituals pertaining to a strikingly similar disease (Saḫaršubbû) shows that these omissions were far from accidental.
Following the purification period after birth, a mother must bring a חטאת –“sin offering,” despite her having committed no obvious sin. This offers us a unique glimpse into the prehistory of the Israelite cult, when apotropaic rituals (used to protect against dangerous forces) like those in other ANE cultures, were the norm.
Following the purification period after birth, a mother must bring a חטאת –“sin offering,” despite her having committed no obvious sin. This offers us a unique glimpse into the prehistory of the Israelite cult, when apotropaic rituals (used to protect against dangerous forces) like those in other ANE cultures, were the norm.
