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• W299719785 abstract "Blood Ritual in Hebrew Bible: Meaning and Power, by William K. Gilders. Baltimore: Johns Hopkins University Press, 2004. 260 pages. $55.00. A number of texts in Hebrew Bible provide legislation regarding and domestic handling of blood. But as William K. Gilders notes, this ritual corpus provides no comprehensive or coherent explanation for why must be manipulated in manners stipulated, with exception of Lev 17:11. Though select texts do rationalize correct ritual with puzzling assertion that the is in blood, Lev 17:11 alone provides the only biblical text that specifically interprets manipulation by referring to identification of with life (p. 185). Due to this dearth of textual articulation, it is not surprising that potent text of Lev 17:11 is often exploited by scholars as conceptual key for explaining how blood as life notion drives various stipulations which regulate handling (tossing, sprinkling, daubing, or pouring). This exploitation produces creative interpretations, perhaps most common being that since is life, and comes from God, must be returned back to God (i.e., applied to God's altar). However, such interpretations, are not native to Hebrew Bible, and through a close examination of Lev 17:11 at all stages of his work, Gilders concludes that this popular text is not key scholars claim it to be. In Blood Ritual in Hebrew Bible, Gilders confronts head on methodological weakness of employing blood as life axiom as interpretive paradigm for understanding ritual. Instead, Gilders takes a cautious, what he calls agnostic approach to interpreting meaning of manipulation in ritual corpus, noting that texts themselves are not primarily concerned with providing interpretive or explanatory statements regarding symbolic meaning of ritual acts, but rather with identifying key and outlining procedural details involved in execution of patterned rites of praxis. With his approach, Gilders does not approve of innovative explanations about native interpretations of ritual acts when articulated evidence is not present, a scholarly practice he regularly refers to as filling. Moreover, he strongly opposes analogical reasoning, whereby scholars apply speculative interpretations from one context (commonly Lev 17:11) to fill gap of another context. In Gilders' view, these relaxed methodologies have left academic field of ritual study saturated with a myriad of constructed assumptions, and in need of an alternative approach. In his novel and sophisticated analysis to ritual corpus, Gilders provides a course correction, suggesting that scholars turn from quest to find meaning of manipulation in conceptual connection of with life, to a consideration of blood's latent functionality as an indexical sign that symbolically marks (and perhaps defines) structured relationships between humans, Yahweh, and sacred space in socio-cultic setting of textual corpus. Building on socio-cultic work of his Brown University mentor, Saul M. Olyan, and his own doctoral dissertation (2001) conducted under Olyan, Representation and Interpretation: Blood Manipulation in Ancient Israel and Early Judaism (though Gilders makes no mention of his dissertation in his current work), as well as a comprehensive review of recent theories regarding ritual practice, Gilders provides a bold and sophisticated elucidation of manipulation, arguing that handling functions to index social structure and holy space within sphere. Gilders notes that in world of text there are various cultic actors functioning in ritual practices. Only ritual specialists (initially Moses and elders, but eventually Aaronoid priesthood) perform elite activity, handling and manipulation of blood. …" @default.
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