Leviticus 17:11 says this; it repeats the blood prohibition, and then it offers a rationale.

利未记》十七章十一节是这么说的，它重复了血液的禁忌，它提供了一个基本原理。

耶鲁公开课 - 旧约导论课程节选

And so you've got this tension between what might be evolutionarily wired impulses and the kind of social constraints that say this isn't good, this isn't appropriate, this is taboo.

因此，两者之间有冲突,一方面，从进化论角度来看，你有这样的冲动,但是从社会建构的立场看,这不合适，是社会禁忌。

耶鲁公开课 - 心理学导论课程节选

Whatever the actual origin of these various dietary taboos, they are here embedded in a larger ideological framework concerning the need for the Israelites to separate themselves and to be holy like their god. The dietary laws are connected then with this theme of imitatio dei, of imitation of God.

不管这些饮食禁忌的实际起源是什么，它们都被嵌入一个庞大的思想框架,这个框架考虑到以色列人对区别他们自身,和他们神圣的神的需要，饮食教规,和对上帝的模仿有关系。

耶鲁公开课 - 旧约导论课程节选

And why the claim of the utter destruction of the Canaanites when evidence points to close Canaanite origins? This practice, which I mentioned before and is known as herem or the ban, is not unique to Israel. I know some of you have studied it in sections you looked at the inscription of King Mesha, King Mesha of Moab.

那为何要声称迦南彻底的毁灭呢？,当证据指出了迦南的起源，这一习俗，也就是我之前提到的禁忌或祭祀，并不是以色列独有的，我想你们也已经学过,你们看摩押米沙王的题词，摩押的米沙王。

耶鲁公开课 - 旧约导论课程节选