Leviticus with Dictionary


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Is Singular 'They' a Better Choice? Test your knowledge of food and food words. Can you spell these 10 commonly misspelled words? Build a city of skyscrapers—one synonym at a time. Login or Register. Sociopolitical context. The views of Anzieu who also worked on group dynamics on the individual skin can be transposed to the collective, social skin. For Anzieu , every group has a common skin, a containing envelope, which makes it possible for its members to experience the existence of a group self.

Collective belonging within boundaries asserts identity through exclusion of the other. Even later on during the insecurities of the transitional, postexilic phase various defences against anxieties would have been required. The skin as site of both contact and contagion, by both sacred and profane 'objects', and therefore also of purification De Vaux makes it the medium for sympathetic magic and all its attached anxieties: being in an affected house is like being in an affected skin in Leviticus Even being suspected of having been infected and so quarantined for two but not after one, according to Leviticus , 28 weeks required the same purification in Leviticus , Suspected garments, fabrics and leather are likewise 'quarantined' in Leviticus , 54 and a suspected house also treated as 'quarantined' in Leviticus The environment is at stake when one individual is affected.

The Hebrew Bible hardly mentions national, but rather reinforces legal, intragroup borders. There often seems to be a centripetal regression to a reduced, almost 'anorexic' though sacred, centre of authenticity, the psychoanalytic id perhaps as the Winnicottian true self, leaving the periphery, the psychoanalytic ego or persona as false self, as profane on the edge of the wild desert of demons and chaos which somehow also sometimes supply the collective superego to the individual.

If Leviticus, where by far the most awareness of the skin surfaces, reached its final form in the postexilic Persian period Gerstenberger , 12 , then it testifies to both a regression to a sensitivity about the skin as both preservation and to individuation, reminding respectively of the compulsive and the schizoid personality types described by Riemann These personality types can structure a society and the former would emphasise collective purity achieved by separation from other peoples in order to re-establish blurred or abused boundaries due to the trauma of both the penetration and the exile.

Rediscovering and re-asserting these collective boundaries would have been reflected in individuals. Because of the compulsive personality type's fear of contagion, there is also often a fear of being touched Anzieu After the return of some exiled elites from Babylonia and some refugees from neighbouring countries not only was the 'heart' of Jerusalem, the Second Temple with its emphasis on blood sacrifice, built in about BCE Ezr and rebuilt in about BCE under Ezra who also enforced the law of Moses who ironically married a foreigner and banned mixed marriages of Jews with the 'people of the land' Ezr ; Neh , but the destroyed 'skin', the wall, of the reinstated capital - despite its minority - was also repaired under Nehemiah around BCE, and that, despite resistance and conflict from insiders and outsiders Neh Although the competitive struggle was wrought about the centre of this new identity for both those in Palestine as well as those in the diaspora over against the Samaritan Gerizim, its periphery as boundary remained insecure.

Yet not the centre but the people from the surrounding area became the source which nourished the 'body' through the 'skin' and its 'orifices'. Heckl argues for the Hellenistic dating of Ezra-Nehemiah as rewriting of the postexilic events which then reflects later tendencies projected onto earlier material. During the early postexilic time there was even a 'leakage' of priests from Jerusalem to Samaria Heckl This would change the psychological interpretation from an earlier crisis perspective to a later hardened core-solidification.

Book of Leviticus

In fact, it is possible that the threat could have come from the Hellenistic freedom which diluted the boundaries of an identity that still needed firmer exclusion. That would have led to 'second' skin formations, so typical of the schizoid personality type which insists on individuation Riemann ff. The fact that the rules became more relaxed with time reinforces our hypothesis that they had been given momentum by the trauma: the Rabbis seem to regard them as less serious than the earlier Qumran Scrolls Harrington This would later have allowed openness to others but then perhaps as imperialistic inclusivism where the self is the centre to which they should make their pilgrimages.

The skin in Leviticus remains fragile and penetrable. It is the interface where the world observed, was met, let in or blocked out. These interactions seem to be the case in controlling the skin and to depend on the collective psychic condition of Judah at the time. In the postexilic Jewish community the legislation about the skin is in itself a kind of skin, a border which may not be transgressed and which prevents any trespassing.

It keeps the inside together and the outsiders out. The skin in Leviticus is therefore a palimpsest of meanings in terms of its psychic functions simultaneously covering and discovering a multiplicity of possible suggestions: it is not only part of self-presentation and appearance, but also site of contact and conflict. It is the area of either intimate or cruel touch, and it suggests identity and difference. The author declares that he has no financial or personal relationships which may have inappropriately influenced him in writing this article.

Anzieu, D. Berlejung, A.

Topic Wise Words

Bick, E. Spillius ed. Brown, F. Caplice, R.

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De Vaux, R. Douglas, M. Berlejung, J. Quack Hg.

Leviticus - meaning in Hindi

Frazer, J. Freud, S. Gerstenberger, E. Hallpike, C. Harrington, H.

"Leviticus" German translation

Hartley, J. Haupt, P. Hirsch, M. Hirsch ed. Hulse, E. Jung, C. Raymond, A. Didier, G, Jean, B. Koo, J. Lang, B. Lisowsky, G. Liss, H. Miel, D. Mouldon, A dictionary of biblical interpretation , pp. Milgrom, J. Riemann, F.

Leviticus - Easton’s Bible Dictionary - Bible Dictionary

Schroer, S. Spillius, E. Steinert, U. Chr , Brill, Leiden.


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