Symbolic rites

Jonathan Klawans asserts in an essay in Ancient Mediterranean Sacrifice that “symbolic action was an undeniably central feature of ancient Israelite culture” (114).

As evidence, he points to passages in the Hebrew Bible that highlight the memorial function of rituals. Passover, Sukkot, Sabbath, circumcision, phylacteries are all presents as communicative acts that served “as public reinforcements of communal memory.” This is precisely the significance of the designation of these rites as “signs” (otot). In short, “a good number of rituals have clearly stated, primary communicative functions” (114).

Klawans is correct, but he could firm up the point by pursuing one of the “memorials” he mentions in passing – the offering of a “token portion” (askarata) of the grain offering. That token portion – a symbolic memorial, a communication – wasn’t offered to the community but to Yahweh. And so, it would seem, are other signifying rites in ancient Israel: They serve not only to bolster communal memory but to memorialize Israel before Yahweh, so that He “remembers” His covenant and keeps His promises to Israel. This is perhaps a way to bind together the communicative and atoning functions of the sacrificial rites.