Challenges to Conventional Opinions on Qumran and Enoch by Paul Heger

By Paul Heger

A few literary expressions within the lifeless Sea Scrolls led students to allege that their authors professed a dualistic and deterministic worldview of Zoroastrian foundation and that the omission of Moses and Sinai from the Enoch writings evinces section in Jewish society marginalized the Torah, adopting Enoch s prophecies as its moral guide. This learn demanding situations those allegations as completely conflicting with crucial biblical doctrines and the unequivocal ideals and expectancies of Qumran s Torah-centered society, arguing that students allegations are erroneously according to analyzing historic texts with a latest frame of mind and prompted through the interpreter s own cultural history. The examine translates the appropriate texts in a fashion appropriate with the presumed doctrines of historical Jewish authors and readers.

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According to these clear rules, Israelites must not shave the front of their heads for the dead, but priests must not shave their (entire) heads. ” Hence, the Israelites are forbidden only to shave their foreheads, as explicitly stated in Scripture. However, the rabbis, 63 Exod : does not say this explicitly, but it is evident from the context that it relates to the entire territory of the conquered land. ” 64 B. Abod. Zar. a deduces from the same verse, by a midrashic method, that if an Israelite planted an Asherah, it must be put away and its wood cannot be used for another legitimate purpose; b.

B, hal. : “Wherefrom do we know that blemished [animals were not permitted to be offered at the Bamoth]? ” We observe the common rabbinic use of non-contextual verses in support of midrashic exegesis. ” RevQ  / ,  (): – at –, a study of the term èôùî in QS and other Qumran writings. C. , The Dead Sea Scrolls Electronic Library (Leiden: Brill, ). ” A man who has been punished by two years’ exclusion from the privileges previously enumerated may now enjoy them, including his participation in ùøãî; he may return to study sessions and deliberations, but not to the investigation of the Torah—he was not authorized to do this before, and so this privilege is not restored after his period of repentance.

48 David Weiss Halivni, Midrash, Mishnah and Gemara: The Jewish Predilection for Justified Law (Cambridge, MA: Harvard University Press, ), . 49 These translations are by Menachem Elon, Jewish Law: History, Sources, Principles = Ha-mishpat ha-Ivri, vol.  (trans. Bernard Auerbach and Melvin J. Sykes; Philadelphia: Jewish Publication Society, ), . 50 The source of the quoted passage is a baraita in b. Sabb. ˇ b: “How many meals must a person eat on Sabbath? Three. Rabbi Hidka says: four.

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