THE SPECIAL LAWS (DE SPECIALIBUS LEGIBUS)
INTRODUCTION TO DE SPECIALIBUS LEGIBUS, I
This treatise opens with a discussion of circumcision and its hygienic value (1–7), followed by its allegorical interpretation as signifying the excision of voluptuousness and conceit (8–11). The treatment of the First Commandment which follows (12–20) is much on the lines of that in De Dec., as also is that of the Second (21–31) with the addition that it interprets “idols” symbolically also, as representing the vain things, such as wealth, which humanity worships.
In 32–35 the proof of God’s existence, and in 36–50 the value of meditation on the Divine nature, inscrutable though it is, are set forth. While proselytes are to be welcomed, apostates must be put to death without mercy, as in the story of Phinehas (51–57). The prohibition of divination and like practices, for which the prophetic gift is the divinely-assigned substitute, concludes what he has to say about the laws which inculcate a proper conception of God (58–65). The rest of the treatise down to 298 is concerned with regulations of worship.
These begin with the Temple itself; the reasons that there is but one (66–70), a general description of it (71–75), its revenues (76–78); then the priests and Levites, the bodily qualifications required of them (79–81), their dress (82–83), and that of the high priest with the spiritual lessons symbolized by it (84–97), their abstinence from intoxicants while officiating (98–100), rules about their marriage, including some special rules applying only to the high priest (101–111), restrictions as to contact with dead bodies (112–116), and use of the sacrificial meats (117–130).
The revenues of the priests consist partly of tithes, including the ransom of the first-born (131–144), and the portions of the sacrifices allotted to them (145–155), similarly the revenues of the Levites or temple-attendants include the tithes as well as their forty-eight cities (156–161).
The animals allowed for sacrifices are doves, pigeons, sheep, goats, and oxen, all of which must be flawless (162–167). The various offerings follow as prescribed, daily or on the Sabbath (168–176), on the new moons (177–179), on the other feasts (180–189). There is also required on each occasion a he-goat as a sin-offering (190–193). These sacrifices may be classified as (a) whole-burnt-offerings, (b) “preservation” (or “peace”) offerings, (c) sin-offerings (194–197). The first class, whose motive is the honouring of God, is described in detail with full explanation of its symbolism (198–211). So, too, the second, which is a prayer for human betterment, with some reflections on the significance of the parts of the victim (212–223), and on a subdivision of them called “praise-offering” (224–225). The third, the sin-offering, which asks for pardon of the past, varies with the class of person offering it and whether the sin is voluntary or involuntary (226–246). Finally, we have an account of the special case of the Nazirite or “great” vow in which the offering of the Self partakes of the nature of all the three described above (247–254). In all these the offering has been given by laymen, but the priests also must make their oblation of fine flour (255–256).
What is required of the worshipper himself? Purity of soul (257–260), also of the body, but the method used of sprinkling with hyssop dipped in water poured on the ashes of a heifer is really a symbol of soul-purification (261–272). The same is shown by the superiority assigned to the altar of incense as against that on which animals are immolated (273–279), and by the prohibition of bringing the harlot’s hire into the temple (280–284), and the high qualities required in the altar of the worshipper’s soul are shown by the fire maintained on the altar (285–288), and the order that salt should always and honey and leaven never be used in the oblation (289–295). The next point, that the lamp on the sacred candlestick is to be kept alight all night as a thank-offering for the blessings of sleep seems somewhat irrelevant (296–298).
The spiritual lessons given above are all conveyed in the form of symbolical ritual. We pass on to the exhortations to virtue given in Deuteronomy (299–318). This leads him on to ibid. 23:18, which he understands to be directed against “mysteries” as opposed to open preaching of righteousness (319–323), and then to ibid. 1–3, where various classes are excluded from the congregation (324–326).
A long allegory concludes the treatise. The five classes which he finds there symbolized are (a) the deniers of the Platonic Forms or Ideas (327–329), (b) atheists (330), (c) polytheists (331–332), (d) those who honour the human mind (333–336), or (e) human senses (337–343), rather than God, to whom the true disciple of Moses looks (344–345).
For Cohn’s Numeration of Chapters see Gen. Int. p. xvii.