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Judaism --- History --- Achaemenid dynasty, --- Bible. --- History of Biblical events --- Criticism, interpretation, etc. --- 222.2 --- 222.7 --- 933.31 --- -Jews --- Religions --- Semites --- Jews --- Genesis --- Kronieken. Ezra. Nehemia --- Geschiedenis van het Joodse volk: Galilea en Judea in de Perzische tijd--(tot aan Alexander de Grote) --- -Religion --- Religion --- Achaemenid dynasty --- -Genesis --- -Achaemenid dynasty --- 933.31 Geschiedenis van het Joodse volk: Galilea en Judea in de Perzische tijd--(tot aan Alexander de Grote) --- Chumash --- Five Books of Moses --- Ḥamishah ḥumshe Torah --- Ḥumash --- Kitāb-i Muqqadas --- Mose Ogyŏng (Book of the Old Testament) --- Pentateuch --- Pi︠a︡toknizhīe Moiseevo --- Sefer Ḥamishah ḥumshe Torah --- Tawrāh --- Torà (Pentateuch) --- Torah (Pentateuch) --- Tʻoris xutʻcigneuli --- Ureta --- תורה --- Haftarot --- Judaism - History - Post-exilic period, 586 B.C.-210 A.D. - Congresses. --- Achaemenid dynasty, - 559-330 B.C. - Congresses. --- Achaemenid dynasty, - 559-330 B.C.

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Hebrew poetry, Biblical --- Bible as literature. --- History and criticism. --- Bible. --- Language, style. --- 223.3 --- -Bible as literature --- Bible and literature --- Religious literature --- Psalmen --- History and criticism --- Hebrew poetry, Biblical - History and criticism.

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Ritual and Rhetoric in Leviticus uses rhetorical analysis to expose the motives behind the writing of the central book of the Torah/Pentateuch and its persuasive function in ancient Judaism. The answer to the question, 'who was trying to persuade whom of what by writing these texts?' proves to be quite consistent throughout Leviticus 1-16: Aaronide high priests and their supporters used this book to legitimize their monopoly over the ritual offerings of Jews and Samaritans. With this priestly rhetoric at its center, the Torah supported the rise to power of two priestly dynasties in Second Temple Judaism. Their ascendancy in turn elevated the prestige and rhetorical power to the book, making it the first real scripture in Near Eastern and Western religious traditions.

Cohanim. --- Ritual. --- Purity, Ritual --- Judaism. --- Bible. --- Criticism, interpretation, etc. --- Language, style. --- Cohanim --- Ritual --- 222.3 --- Cult --- Cultus --- Liturgies --- Public worship --- Symbolism --- Worship --- Rites and ceremonies --- Ritualism --- Immersion (Judaism) --- Purity, Ritual (Judaism) --- Cohen (Cohanim) --- Kohanim --- Kohen (Cohanim) --- Judaism --- Priests, Jewish --- Exodus. Leviticus. Numeri --- Kitāb-i Va-yīgrā (Book of the Old Testament) --- Lāviyān (Book of the Old Testament) --- Leviticus (Book of the Old Testament) --- Lewigi (Book of the Old Testament) --- Newigi (Book of the Old Testament) --- Ṿa-yiḳra --- Ṿayiḳra (Book of the Old Testament) --- Vayikro --- Arts and Humanities --- Religion --- Purity, Ritual - Judaism.

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All the human senses become engaged in ritualizing sacred texts. These essays focus especially on ritualizing the iconic dimension of texts through the senses of sight, touch, kiss, and taste, both directly and in the imagination. Ritualized display of books engages the sense of sight very differently than does reading. Touching gets associated with reading scriptures, but touching also enables using the scripture as an amulet. Eating and consuming texts is a ubiquitous analogy for internalizing the contents of texts by reading and memorization. The idea of textual consumption reflects a widespread tendency to equate humans and written texts by their interiority and exteriority: books and people both have material bodies, yet both seem to contain immaterial ideas. Books thus physically incarnate cultural and religious values, doctrines, beliefs, and ideas.These essays bring theories of comparative scriptures and affect theory to bear on the topic as well as rich ethnographic descriptions of scriptural practices with Jewish, Sikh, Muslim, Christian, Buddhist and modern art and historical accounts of changing practices with sacred texts in ancient and medieval China and Korea, and in ancient Middle Eastern and Mediterranean cultures

Sacred books

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Religious and secular communities ritualize some books in one, two, or three dimensions. They ritualize the dimension of semantic interpretation through teaching, preaching, and scholarly commentary. This dimension receives almost all the attention of academic scholars. Communities also ritualize a text’s expressive dimension through public reading, recitation, and song, and also by reproducing its contents in art, theatre and film. This dimension is receiving increasing scholarly attention, especially in religious studies and anthropology. A third textual dimension, the iconic dimension, gets ritualized by manipulating the physical text, decorating it, and displaying it. This dimension has received almost no academic attention, yet features prominently in the most common news stories about books, whether about e-books, academic libraries, rare manuscript discoveries, or scripture desecrations. By calling attention to the iconic dimension of books, James Watts argues that we can better understand how physical books mediate social value and power within and between religious communities, nations, academic disciplines, and societies both ancient and modern. How and Why Books Matter will appeal to a wide range of readers interested in books, reading, literacy, scriptures, e-books, publishing, and the future of the book. It also addresses scholarship in religion, cultural studies, literacy studies, biblical studies, book history, anthropology, literary studies, and intellectual history. --Equinox Publishing