370 Tova Ganzel name; Amos 2,7) and μç ta wamfw yçdq (they would defile My holy name; Ezek 43,8)” (6). Jacob Milgrom takes a different approach, suggesting that the connotations of these two terms are not precisely identical. In his view, “defilement” and “desecration” can be used interchangeably with respect to physical entities, such as the Temple, but not regarding non-physical entities such as time, to which only the status of llj, desecration, can be ascribed. Thus, for example, the Sabbath is often spoken of as “desecrated”, but never as “defiled.” This explains the prevailing association between God’s name and the root llj. As amf always relates to physical objects, the Priestly writers avoided its application to God in order not to objectify the divine being (7). In Ezekiel, however, according to Milgrom, these two concepts are used imprecisely, or, alternatively, Ezek 43,7-8’s singular use of amf in reference to God’s name should be seen as an aberration. Rimmon Kasher advances another, more compelling understanding of this difficult phrase, suggesting that since Ezekiel has a boldly anthropomorphic conception of God, he is objectified in Ezekiel’s prophecies. In such a conception, the divine dwelling place assumes supreme sanctity, and physical proximity to the divine dwelling place defiles God’s name, which effectively amounts to the defilement of God himself (8). The present discussion takes issue with the basic assumption that llj and amf are interchangeable, and argues that even in Ezekiel, they refer to two distinct notions. A careful examination of Ezekiel’s three references to the Temple’s “defilement” (5,11; 9,7; 23,38) as compared with the five instances where he speaks of its “desecration” (7,21-22; 23,39; 24,21; 25,3; 44,7) reveals a clear distinction between the two concepts, and demonstrates that Ezekiel indeed chose his words with precision. I. “Defilement” (hamwf) We begin by examining Ezekiel’s descriptions of the Temple’s “defilement” and its underlying causes. 1. Ezek 5,11 In Ezek 5,11, the prophet attributes the defilement of the Temple to μyxwqyç (“loathsome things”) and twb[wt (“abominable things”): “Because you defiled my sanctuary with all your loathsome (˚yIx'WQvi) (9) and abominable things (˚yIt;bo[]/T) (10)...”. (6) M. PARAN, Forms of the Priestly Style in the Pentateuch. Patterns, Linguistic Usages, Syntactic Structures (Jerusalem 1989) 110, n. 55 (Heb.). (7) J. MILGROM, Leviticus 17–22 (AB; New York 2000) 1735. Milgrom includes both P and H in the Priestly Source. (8) R. KASHER, “Anthropomorphism, Holiness and Cult: A New Look at Ezekiel 40–48”, ZAW 110 (1998) 192-208. (9) The phrase ˚yxwqç lkbw is missing from the LXX. (10) The wording of this verse makes it difficult to determine if the involvement of the Israelites in idolatry itself defiles the Temple, or whether Ezekiel refers specifically to idolatrous practices performed within the Temple precincts, similar to that described at