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[9] [2] Although the word basically means something devoted or given over to God (as in Leviticus 27:28), it often refers to "a ban for utter destruction". [2] There is also a homonym, herem, meaning fisherman's net, which occurs 9 times in the masoretic text and is regarded as etymologically unrelated, according to the Brown Driver Briggs ...
While Leviticus 12:6–8 required a new mother to bring a burnt-offering and a sin-offering, Leviticus 26:9 Deuteronomy 28:11 and Psalm 127:3–5 make clear that having children is a blessing from God, Genesis 15:2 and 1 Samuel 1:5–11 characterize childlessness as a misfortune, and Leviticus 20:20 and Deuteronomy 28:18 threaten childlessness ...
According to the documentary hypothesis, originally proposed by Julius Wellhausen, the Biblical chapters that contain the Jubilee and Sabbatical-year legislation (chapters 25 and 27 of Leviticus) were part of the so-called "P" or Priestly Code that Wellhausen believed represented the last stage in the development of Israel's religion. [18]
The commandment is preceded by the instruction that a calf or lamb is only acceptable for sacrifice on the eighth day (22:26). [1] The Hebrew Bible uses the generic word for bull or cow (Hebrew: שור showr [2]), and the generic word for sheep and ewe (שה seh) and the masculine pronoun form in the verb "slaughter-him" (Hebrew shachat-u)
The term is used 29 times in the Masoretic Text of the Tanakh. An unrelated homonym , the noun herem meaning "fisherman's net" (also חֵרֶם), is used a further 9 times. [ 4 ] The adjective herem and the associate verb haram ("devote") come from the Semitic root Ḥ-R-M , with cognates in the Syriac and Arabic languages .
Korban Tamid – the biblical command to offer a daily morning and evening sacrifice (Numbers 28:1–8, Leviticus 1:11) On Shabbat and Rosh Chodesh , Biblical verses regarding the mussaf offerings for those days ( Numbers 28:9–10 and Numbers 28:11–15 respectively) are recited after the Korban Tamid .
The Priestly Code (in Hebrew Torat Kohanim, תורת כהנים) is the name given, by academia, [1] to the body of laws expressed in the Torah which do not form part of the Holiness Code, the Covenant Code, the Ritual Decalogue, or the Ethical Decalogue.
Leviticus 16:30, 16:32–34, and 23:27–28, and Numbers 29:11 describe the purpose of the day to make atonement for the people. Similarly, Leviticus 16:30 speaks of the purpose "to cleanse you from all your sins," and Leviticus 16:33 speaks of making atonement for the most holy place, the tent of meeting, the altar; and the priests.