By Rebecca Raphael

The publication is geared up via style of biblical literature. First, the priestly literature articulates a binary notion of incapacity as impure and passive, i.e. as ‘other' to the natural, holy, and active. By distinction, within the prophetic literature and the Psalms, photographs of incapacity constitution conversation between God, prophets, leaders, and people. Here, incapacity doesn't easily suggest impurity; its valuation relies on its possessor. Wisdom literature and narrative current figures (e.g. activity, Mephibosheth) whose innate or obtained disabilities are however positioned, and never easily as impurities, inside of cosmic and social order. Although priestly literature turns out anomalous, all strata of biblical literature use incapacity imagery no longer essentially to symbolize disabled people, yet ordinarily to symbolize the facility of Israel's God. Physical norms and incapacity therefore play a pervasive and formerly missed position in biblical different types of holy/unholy, pure/impure, election/rejection, and God/idols.

This booklet provides a literary severe procedure taken with illustration within the canonical type of the textual content permits a accomplished view of ways photographs of incapacity function when it comes to significant innovations, and likewise presents a origin for reports within the historical past of interpretation. All dialogue of biblical passages and books draw on latest old reports as an important precondition for understanding.


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Melcher, “Visualizing the Perfect Cult,” 65–66. 24. Olyan, Rites and Rank, 105. 25. Noth, Leviticus, 162–63. 1 2. Categories 37 profane quality to inhere in the body itself, then the offering itself should be a profanation, rather than merely inefficacious. In sum, human blemish at the altar is profaning; animal blemish on the altar is not accepted. The human form is more highly valued, since its blemishes are more harshly treated. Although a visual criterion appears to be operating, it cannot be the only factor.

1 18 Biblical Corpora not, strictly speaking, a disability studies analysis, but the shared area of concern should be apparent. In fact, the presence and function of a figure with a physical impairment often helps identify the sensory valuations of a given text or source. This proposed criticism blends well with the disability scholarship of Davis, Mitchell and Snyder, and Garland Thomson, and I shall employ it in tandem with their methods. ” The answer will tell us something about how that stratum values or devalues different senses (Avalos’s project), and thus how the body is used to construct, in religious terms, both a Normal body and a disabled Other (my project).

11. , 616–17. 12. , 617. 13 The contrast between bodily wholeness and bodily blemish intersects with these categories such that we can infer the value that Leviticus assigned to at least some kinds of disabilities. So, within this system of separations, I shall focus on two sites: the priestly body and the animal body. The material on bodily discharges will serve to gloss the concept of wholeness (Mymt). First, let us situate the priestly body within the matrix of disability analysis. In his discussion of the concept of a norm, Lennard Davis argued that ancient Greco-Roman art depicted ideal bodies, not normal ones.

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