that only Moses could enter, and the lower slopes were where the priests and congregation waited, and analogously, the order of placing the parts of the animal on the altar marked out three zones on the carcass, the suet set around and below the diaphragm corresponding to the cloud girdling the middle of the mountain. Milgrom noted that sets forth some of the few laws (along with and ) reserved for the Priests alone, while most of Leviticus is addressed to all the Israelite people. The 20th century Reform Rabbi Bernard Bamberger noted that while the Rabbis introduced into the synagogue a number of practices formerly associated with the Temple, they made no provision for "interim” sacrifices, even though they could have found precedents for sacrifice outside Jerusalem. When the Roman Empire destroyed the Jerusalem Temple, the Rabbis did not choose to follow those precedents for sacrifice elsewhere, but instead set up a substitute, declaring the study of the sacrificial laws as acceptable to God as sacrifices. Bamberger suggested that some scholars may have felt that the day of sacrifice had passed. Leviticus chapter 8 Reading Milgrom noted that abundant attestation exists of ritual daubing in the ancient Near East. The incantations recited during the ritual smearing of persons, gods' statues, and buildings testify to a purificatory and apotropaic purpose — to wipe off and ward off menacing demonic forces. These ancient Near East applications always smear the vulnerable parts of bodies (extremities) and structures (corners, entrances) with magical substances. Milgrom concluded that the blood daubing of the altar's extremities — its horns — closely resembles the blood daubing of the extremities of the priests in Milgrom also noted the correspondence of the dedicatory rite of Ezekiel's altar to the daubing of the priests, for in the purificatory blood is daubed not only on the altar's horns but also on the corners of its two gutters, located at its middle and bottom. Milgrom argued that these points correspond to a person's earlobe, thumb, and big toe. Milgrom concluded that these two rites shared the same purpose, which in the case of Ezekiel's altar made explicit: "And you shall decontaminate it and thus purge it." Similarly, says that through it "they shall purge the altar and thus purify it." Therefore, Milgrom concluded that the daubing of the priest at points of his body and the daubing of comparable points on the