Impurity And Gender In The Hebrew Bible

Impurity and Gender in the Hebrew Bible explores the role of female blood in the Hebrew Bible and considers its theological implications for future understandings of purity and impurity in the Jewish religion. Influenced by the work of Jonathan Klawans (Sin and Impurity in Ancient Judaism), and using the categories of ritual and moral impurities, this book analyzes the way in which these categories intersect with women and with the impurity of female blood, and reads the biblical foundations of purity and blood taboos with a feminist lens. Ultimately, the purpose of this book is to understand the intersection between impurity and gender, figuratively and non-figuratively, in the Hebrew Bible. Goldstein traces this intersection from the years 1000 BCE-250 BCE and ends with a consideration of female impurity in the literature of Qumran.

The central argument of my dissertation is based on two bodies of literature. The first area deals with the categorization of biblical impurity and is articulated most effectively by Jonathan Klawans. Klawans demonstrates that there are two ideologies of purity in the Hebrew Bible, ritual and moral. The state of ritual impurity pertains to the human body, is unavoidable, temporary and can be cleansed. Conversely, moral impurity is incurred through behavioral choice. Three grave sins cause moral impurity : murder, violation of sexual prohibitions, and apostasy. No purifying activities can reverse the impurity. Moral impurity, unlike ritual impurity, has severe consequences. Either the land will expel its inhabitants or violators will be subject to krt, being cut off from their people. I have also based my argument on source critical scholarship and linguistic studies that demonstrates that priestly writing predates the writing of the exilic prophet Ezekiel. I show that Ezekiel distorts priestly ideas about women and their blood by intentionally confusing the categories of ritual and moral impurity. Furthermore, in the still later book of Ezra-Nehemiah, the word ndh, a term that previously referred only to menstruation, a cause of ritual impurity, has now come to refer to the general contamination of moral impurity. In Ezra, this transition has occurred, perhaps, unbeknownst to its author. Thus, there is a correlation between the ideologies of impurity in the Bible (ritual and moral) and an increasingly negative portrayal of women and their bodies. For prophetic writers, moral impurity became an effective way to speak about the experience of exile (586/7-530). The deity literally expelled the people for their sins. To the detriment of women, a regularly occurring bodily function, which even the pre-exilic priestly writers viewed as normative, became the symbol of the people's gravest transgressions.

Jonathan Klawans shows how the link between moral impurity and physical defilement, as understood by the ancient Hebrews, can be followed through to St Paul and the Christian era when the need for ritual purity was finally rejected.

Gender differences between men and women are not just a matter of sexual differentiation; the roles that men and women play are also socially and culturally determined, in ancient Israel and post-biblical Judaism as in every other context. That is the theme of these ten studies. The first part of the volume examines the gender definitions and roles that can be identified in the Hebrew Bible's legal and ritual texts. The second part uses archaeological and anthropological perspectives to interrogate the biblical text and the society that formed it on issues of gender. The third part explores similar gender issues in a range of material outside the Hebrew Bible, from the Apocrypha through Josephus and Philo down to mediaeval Jewish marriage contracts (ketubbot). Among the questions here discussed are: Why are men, but not women, required to bathe in order to achieve ritual purity after incurring certain types of defilement? What understandings of masculinity and femininity underlie the regulations about incest? Was ancient Israel simply a patriarchal society, or were there more complex dynamics of power in which women as well as men were involved? What do post-biblical re-interpretations of the female figures of Wisdom and Folly in Proverbs 1-9 suggest about heterosexual masculinity? And what kind of rights did mediaeval Middle-Eastern Jewish women have within their marriage relationships?

This striking new contribution to gender studies demonstrates the essential role of Israelite and Near East law in the historical analysis of gender. The theme of these studies of Babylonian, Hittite, Assyrian, and Israelite law is this: What is the significance of gender in the formulation of ancient law and custom? Feminist scholarship is enriched by these studies in family history and the status of women in antiquity. At the same time, conventional legal history is repositioned, as new and classical texts are interpreted from the vantage point of feminist theory and social history. Papers from SBL Biblical Law Section form the core of this collection.

The so-called purity laws in Leviticus 11-15 reflect a cultic and social view on the male and female body. These texts do not give detailed physiological descriptions. Instead, they prescribe what to do in the cases of skin disease, delivery and wo/man's genital discharges, but the particular way of dealing with the body and the language used in Leviticus 12 and 15 ask for clarification: How do these texts construct the male and female body? Which roles does gender play within this language? By means of themes like menstruation and circumcision, the author unfolds the language used for the body in Leviticus and its interpretation history. The study provides material for a contemporary anthropology of bodies which relates the human sexed body to God's holiness.

Because gender is an essential component of societies of all times and places, it is no surprise that every prophetic expression in the ancient social world was a gendered one. In this volume scholars of the biblical literature and of the ancient Mediterranean consider a wide array of prophetic phenomena. In addition to prophetic texts of the Hebrew Bible, the essays also look at prophecy in ancient Mesopotamia and early Christianity. Using the most current theoretical categories, the volume demonstrates how essential a broad definition of gender is for understanding its connection to both the delivery and the content of ancient prophecy. Attention to gender dynamics will continue to reveal the fluidity of prophetic gender performance and to open up the ancient contexts of prophetic texts. The contributors are Roland Boer, Corrine Carvalho, Lester L. Grabbe, Anselm C. Hagedorn, Esther J. Hamori, Dale Launderville, Antti Marjanen, Martti Nissinen, Jonathan Stökl, Hanna Tervanotko, and Ilona Zsolnay.

A robust theological argument against the assumption that God is male. God values women. While many Christians would readily affirm this truth, the widely held assumption that the Bible depicts a male God persists—as it has for centuries. This misperception of Christianity not only perniciously implies that men deserve an elevated place over women but also compromises the glory of God by making God appear to be part of creation, subject to it and its categories, rather than in transcendence of it. Through a deep reading of the incarnation narratives of the New Testament and other relevant scriptural texts, Amy Peeler shows how the Bible depicts a God beyond gender and a savior who, while embodied as a man, is the unification in one person of the image of God that resides in both male and female. Peeler begins with a study of Mary and her response to the annunciation, through which it becomes clear that God empowers women and honors their agency. Then Peeler describes from a theological standpoint how the virgin birth of Jesus—the second Adam—reverses the gendered division enacted in the garden of Eden. While acknowledging the significance of the Bible’s frequent use of “Father” language to represent God as a caring parent, Peeler goes beneath the surface of this metaphor to show how God is never sexualized by biblical writers or described as being physically involved in procreation—making the concept of a masculine God dubious, at best. From these doctrinal centers of Christianity, Peeler leads the way in reasserting the value of women in the church and prophetically speaking out against the destructive idolatry of masculinity.