Lutz Doering
- In its presentation of purity and impurity, Jubilees remains within
the parameters of its setting (Mount Sinai) and the narrative it reworks
(Genesis to mid-Exodus). Consequently, the temple as the main object of
potential "ritual" defilement (and, regarding corpse impurity, the prerequi
site for the purification ritual) is largely absent. Occasionally, though, it
comes into focus, either per analogiam (Eden, Sabbath, perhaps Bethel) or in
references to the future sanctuary. And it is precisely here that we do find ref
erences to "ritual" purity and impurity (as well as "moral" impurity defiling
the temple). To expect ritual (im)purity generally in "pretemple" narrative
contexts would be anachronistic in the perspective of Jubilees. - This literary preference, however, gives way to a centrifugal motion
within the text, which further accounts for the disproportion between "rit
ual" and "moral" impurity. While in narrative perspective the temple is not
yet there, priests are already at hand. In line with Levitical priestly traditions,
Jubilees is interested in establishing a pre-Aaronite priesthood. At the same
time, the adoption of the Ezran concept of "holy seed" and a literal take on
the notion of Israel as "kingdom of priests" and "holy nation" (Exod 19:6; cf.
Deut 7:6) allow for application of priestly standards to all Israel. In Jubilees'
narrative world, these standards are necessarily reflected mainly in the
"moral" realm. - In terms of traditions, Jubilees is heavily indebted to H, which al
ready combines "ritual" and "moral" (im)purity. H's provisions, particularly
for zenut, have been exacerbated by the aforementioned literal application of
the notions of "holy seed," "priestly kingdom," etc. (Ezra 9:2; P, D). Jubilees
here represents a common stance with ALD, 4QMMT, and most likely also
4QTQahat, 4Q225 (=4QpsJuba), and 4Q513; ALD and MMT are important
in that they also combine "ritual" and "moral" (im)purity. Common mate
rial traditions on "ritual" purity are with 4Q265 (cf. 4QDa) (§I.i), the Temple
Scroll (§1.5), and again ALD (§1.3; Bethel). This shows to my mind that the
issue of (im)purity in Jubilees is to be located on a trajectory from H to
Qumran, sharpened by the "holy seed" concept. The links with the early
Enoch literature are more limited in range, relating to the field of "moral"
impurity: the adoption of the Watcher myth, dealing with sexual transgres
sion, bloodshed, and idolatry; and similarities in the expectation of an earth
cleansed of impurity (Jub 50:5; 1 En 10:20, 22). - In line with its concern for the establishment of "Mosaic" law in the
period before Sinai, Jubilees allocates purity laws, both "ritual" and "moral,"
to this period at appropriate points in the narrative. It claims that such laws
are engraved on the heavenly tablets (cf. 1 En 81:1-2), as well as lived out and/