Purity, Body, and Self in Early Rabbinic Literature. DR. S Mira Balberg

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СКАЧАТЬ because of the modular nature of the rabbinic body, because some of its constituents can be seen as parts of the body in certain circumstances and as external to the body in other circumstances.

      As I will now turn to argue, it is exactly this perception of the body as modular, and the readiness to distinguish between its constituent parts, that allowed the rabbis to introduce subjectivity and consciousness into the relations between one and one’s body. While the modularity of the rabbinic body, that is, its ability to be “annexed” to sources of impurity at any given moment, is what makes the body so precarious in terms of impurity, it is also this body’s modularity and the ability to “remove” parts of it that allow the body’s impurity to become more governable and manageable, and that enable the body to become more commensurate with the self.

      THE RABBINIC MAP OF BODILY SUBJECTIVITY

      At the outset of this chapter, I argued that bodily impurity at its very core is a state of affairs that entails a heightened tension between one and one’s body. I suggested that in the realm of impurity there is an implicit rupture between an active legal subject, whose aim is to maintain a state of purity, and the physical object he or she inhabits, which either passively contracts impurity from others or produces its own impurity. Indeed, the Mishnah’s rhetoric regarding the management of impurity seems to suggest that, from the point of view of the subject, the body is yet another thing one owns to which one needs to attend, and that one’s responsibility to purify one’s own body is not fundamentally different from one’s responsibility to purify one’s property.⁵⁰ In terms of its function in the realm of impurity, the human body is something one has, like a chair or a cup or a satchel, which must be governed, managed, and put up with as part of one’s sisyphic quest for purity. At the same time, the Mishnah leaves little room for doubt that the body is not only something that one has but is also what one is. Completely devoid of a language that distinguishes body from soul or mind, and practically devoid even of a designated word for body as such, the Mishnah knows no other way for a subject to proclaim that his body is impure except by saying “I am impure.” The Mishnaic purity discourse thus assumes an identity between self and body, despite the notable awareness of the incongruity between the body’s condition and the subject’s will.

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