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Conclusion 35 bring impurity into the presence of holiness. No matter how well intended and performed, these rituals become counterproductive, repulsing God’s presence. 7. Conclusion This chapter is too short to do justice to such complex and controversial issues, so the following conclusions are only preliminary and must be further shaped by a careful exegesis of the OT texts that address these issues. It seems likely that the priestly concept of sacrifice and purity is compatible with how these rituals were understood by the prophets.

With different degrees of exclusiveness, the work of both theses groups was connected with the temple, as the place of the presence of God, who approached the community for sacrifices of intercession and thanksgiving,’ Otto Kaiser, Isaiah 1-12: A Commentary, trans. John Bowden, 2nd ed. (OTL; London: SCM, 1983) 25. Douglas goes even further, stating that ‘one serious look at Leviticus shows that there is no line-up of priest and prophet, and no conflict between internal versus external religion, or justice versus ritual,’ Mary Douglas, "Holy Joy: Rereading Leviticus: The Anthropologist and the Believer," Conservative Judaism 46, no.

Klawans, Impurity and Sin, 23. 47 For the purposes of this study, the most important difference between ritual and moral impurity is that the latter is sinful and cannot be eliminated by purificatory procedures. ’48 The reversal of this status is only possible for, and solely up to, God. 3. Connection between Sacrifices and Impurity Hubert and Mauss draw attention to the preparatory rites required before sacrificing in various religions. According to them, the purpose of these rites is to become sacred, even god-like.