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Download A New Heart and a New Soul: Ezekiel, the Exile and the Torah by Risa Levitt Kohn PDF

By Risa Levitt Kohn

This publication examines intimately the presence of priestly and Deuteronomic language and ideas within the publication of Ezekiel. It asks: what's the nature of the connection among Ezekiel and the Priestly resource? what's the nature of the connection among Ezekiel, Deuteronomy and the Deuteronomistic background? the place does the publication of Ezekiel stand within the evolution of Israelite historical past, theology and literature-specifically, and what can Ezekiel educate us in regards to the composition of the Torah?

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Extra resources for A New Heart and a New Soul: Ezekiel, the Exile and the Torah (JSOT Supplement)

Sample text

130 Rooker found 15 of Polzin's LBH characteristics in Ezekiel. Based on his broader criteria, Rooker (1982), pp. 124-31 (Hebrew); idem, 'Late Language in the Priestly Source: Some Literary and Historical Observations', in Proceedings of the Eighth World Congress of Jewish Studies (Jerusalem: World Union of Jewish Studies, 1983), pp. 69-82. 124. Levine, 'Research in the Priestly Source', pp. 125-26,127-28. Levine's findings are subsequently rejected by Hurvitz, who suggests that both terms may have existed in Hebrew prior to the Exile; Hurvitz, 'Language of the Priestly Source', pp.

1 nEDn *? DfDiZF—You Dwelt Securely. This expression is found once in P (Lev. 6). It is also found in Jer. 31; Isa. 8 and Prov. 29. In P, the Israelites are promised security as a result of their obedience to the commandments of Yahweh. The land in question is Israel and the security is accompanied with favorable weather and agricultural abundance. Ezekiel uses the phrase similarly, although the context is the ingathering of the people from foreign lands. Security in Israel will come as a byproduct of Yahweh's manifest holiness and will be accompanied by agricultural prosperity.

178. 25. He is specifically prohibited from ingesting blood. 40 A New Heart and a New Soul stranger residing among you' (Exod. 49). P does not suggest, however, that the "0 was allowed to own land. 26 However, according to Ezekiel's vision of a restored Israel, and contrary to P and D, the Dn"l3 are now permitted to own land (Ezek. 22-23). The stipulation probably reflects the prophet's attempt to clarify a new situation specific to the envisioned restoration. As in the Exodus and Conquest, there were likely those who joined the Israelite communities of Babylon and of Egypt.

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