Israelite slaves at the year of jubilee (Leviticus 25:40, 25:42, 25:44–46) Rules concerning redeeming people (Leviticus 25:48–52, and 25:54) The section concerning continual bread and oil is, in critical scholarship, viewed as part of the description of the structure of the tabernacle, and vestments, present at the end of Exodus, which has accidentally become inserted at this point due to scribal error. The case law example of blasphemy is believed to be the work of one of the later editions of the Priestly source, in which several other case law examples were added, such as that concerning the daughters of Zelophehad (Numbers 36). The remainder of the alleged additions arguably deform the laws from the manner they would otherwise have, to the laws supported by the Priestly Code. Whether these represent alterations to the law over time, lawmaking by the writer of the political faction supported by the Priestly source, or simply details present but not originally thought worth mentioning, is a matter of some debate. H texts in Exodus and Numbers More recent critical scholarship, particularly that of Israel Knohl, and Jacob Milgrom, has argued instead that the Holiness Code (H) was the appendage, and the Priestly Code (P) the original. This view also identifies passages outside the traditional area of H, specifically in Exodus and Numbers, as belonging to the Holiness Code rather than P, such as the order to sound a trumpet on certain dates. In consequence, this view sees the author of H as the editor of P, rather than the reverse, in particular as P is able to be read coherently even when devoid of H. Nevertheless, the presence of what appears to be a clear ending to H (specifically Leviticus 26, which would be expected to have been moved), such as to be after Leviticus 27, if H were the addition, rather than the original, has presented some problems for such revising of the theory. Israel Knohl (1995) argued that Numbers 25:6–18 and the entire chapter of Numbers 31 were part of the Holiness code (H), which was later added to the Priestly source. He pointed to similarities in content, such as the focus on purification in Numbers 5:1–4, chapter 19 and 31:19–24, as well as in linguistics in Numbers 10:9, 27:17, 31:6,19 and Exodus 40:15, all of which had been previously identified with the Holiness School (HS) by other scholars. Some linguistic and