DSS.950321 Class Minutes #17, Dead Sea Scrolls, 21 March 1995 
University of Pennsylvania, Religious Studies 225, Robert Kraft
Syri Jo Koelfgen, Inscriber; Vincent Liu, Examiner 

And the Instructor (RAK: triagrammaton!) on this day of the Spring 
Equinox called upon the Many to do what is good and just in his 
presence (Manual of Discipline Column 1 line 2 = 1.2), i.e. remember 
to put the proper heading at the top when writing class minutes! 
It gives [triagrammaton] a headache to have to perform this evil, 
which is not good. 

Quasi-codices of Religious Studies course offerings for Fall Term 1995 
were distributed to the Community, and the Instructor conveyed the 
truth in all his knowledge that more will be available at a later time 
in revised form. 

A thin book by F.F. Bruce, the Instructor's first Overseer, was passed 
around to the Many. Title: Biblical Exegesis in the Qumran Texts 
(Tyndale Press, 1959). It exemplefies earlier studies on this much 
discussed subject -- see the bibliography given on pp. 160f by Joseph 
A. Fitzmyer, The DSS: Major Publications and Tools for Study (SBL 
Resources for Biblical Study 20; Scholars Press, revised ed. 1990). 

There will be a lecture on "Implications of the Dead Sea Scrolls: an 
Update" by Prof. Edwin Yamauchi (Miami of Ohio University) on 
Wednesday April 5th beginning at 1:00 in the faculty club. Ask Jim or 
Brad (our ever-esteemed graduate companions) for more details. 

Assignment for next class session: those who bravely enter into the 
covenant on 23 March are to have read the Damascus Document, and also 
to have examined the poetry fragment circulated by RAK, comparing it 
to the hymn at the end of the Community Rule and asking if it might 
itself be a product of a similar outlook. 


The Rule, The Rule of the Community, The Manual of Discipline (1QS): 

Sources to review:
1) Fitzmyer - Question 28. What is the Manual of Discipline?
2) VanderKam - pp. 57-58 b. Manual of Discipline --
  see also: Rule of Blessings, Rule of the Congregation;
3) Garcia Martinez - The Rule of the Community pp. 3-32.
 
The Instructor reminded the Many that there can be errors in textbooks 
(just as he is always making bloopers, and we as his humble students in 
admiration of his knowledge mimic these mistakes). 

An obvious "haplography" (writing only part of similarly worded 
sections -- "half-written") appears in GM on p.6, where 1QS 3.19 is 
completely omitted! The following was supplied as adapted from the 
early translation by Millar Burrows: [19] In the abode of light are 
the origins of truth, and from the source of darkness are the origins 
of error. Less obvious but nonetheless confusing is the claim in 
Fitzmyer that Wadi ed-Daliyeh, the site of the discovery of some 
ancient "Samaritan" papyri, is "in Transjordan to the northeast of the 
Dead Sea" (p.1), although cartographers seem to place it north and 
slightly northwest of Jericho, not across the Jordan. 

There also seems to be an error, or at least a misleading claim, in 
VanderKam's section on the "Manual" (p.58), which states: "The full 
manuscript from Cave 1 has two additional compositions ON it." Not!! 
Or maybe, Not quite! It should say that the full manuscript from Cave 
1 has two additional compositions ASSOCIATED WITH it. These two (1QSa 
and 1QSb) seem to have been associated by scholars with 1QS on the 
basis of content and probably format (and/or perhaps in terms of 
handwriting as well). None of the other copies of "The Rule of the 
Community" (1QS) include these works (they don't seem to have left 
traces in the 11 or 12 other fragmentary manuscripts of the Manual of 
Discipline from Caves 4 and 5). "The Rule of the Congregation" (1QSa, 
which is also designated 1Q28a in the List of the Manuscripts from 
Qumran - page 469 of GM) has an eschatological focus. "The Rule of the 
Blessings" (1QSb or 1Q28b) contains blessings for some of the 
community leaders. In his organization of the materials, GM separates 
the appendix 1QSa (1Q28a) even farther from The Manual, in a section 
on "literature with eschatological content" (126ff) because it 
consists of regulations for the end times. The appendix 1QSb = 1Q28b 
appears near the end GM's translation with other hymnic materials 
(432f). It is not impossible that all three "Rules" originally 
occupied the same leather roll, but that conclusion does not seem 
obvious. If it is the case, translators such as GM do a disservice by 
separating the pieces so radically! 

After the Instructor introduced 1QSa and 1QSb to the Many, an Initiant 
inquired, with all of his heart and with all of his soul, after the 
true meaning of the distinction (in titles) between superscripts and 
small letters. The Instructor therewith answered by taking an example 
into account. Look at page 20 in Garcia Martinez: 
 
4QRule of the Community\a/ (=4Q255[4Qpaps\a/]) and 
4QRule of the Community\b/ (=4Q256[4QS\b/])

have the respective superscripts \a/ and \b/. The superscripts 
indicate that the handwriting on different fragments is not the same, 
so the fragments come from different copies of the same document (copy 
superscript a, copy superscript b, copy superscript c, etc). The small 
adjoined letters (as with 1QSa) indicate that on the basis of content 
and/or perhaps format/handwriting it has been judged that the 
respective fragments are related in some consecutive way (thus the 
idea of 1QSa and 1QSb as "appendices"). 

It also should be noted that, among the 4QS materials, 4QpapS\a/ 
(also known as 4Q255) was given a coded designation to indicate that 
these fragments are on pap(yrus) not on the usual leather writing 
material. (See the description on GM 491 where upper case "S" is 
correctly used, in contrast to lower case "s" on p. 20, but "pap" does 
not appear!) Designations have changed over the years, but don't be 
confused: 4QpapS\a/ is identical to 4Q255, which is identical to 
"4QRule of the Community\a/." 

During the previous class session we noticed various group terms used 
in the Manual: the Community, the Many, the Levites, the sons of 
Aaron, the sons of Zadok, etc., but we did not yet talk about micro-
organization, with reference to particular individuals (in the 
structure of the community). Some examples are: 

Examiner (6.12) [Hebrew <hb>mevaqqer</>]
Inspector (6.20) [Hebrew <hb>mevaqqer</>!]
Interpreter (8.12)
Instructor (9.12)
(note also twelve men and three priests in 8.1)

The class Instructor/Inspector then reminded the classroom Community 
that in analysis of the micro-organization used in the Manual, the 
student Examiner should ponder, "What are the tasks of these 
individuals? How do they function in relation to each other and to the 
larger group(s)?" It should be further taken into consideration that 
these micro-organized individuals were in some ways authority figures, 
and the student should attempt to determine what aspects of their 
roles as defined in the Manual gave them this power. 

Distinct examples and specific references were then explored:

Examiner (6.12) or Inspector (DD 13.7ff) [Gaster has "Overseer"; 
  Hebrew <hb>mebaqqer/mevaqqer</>] 

Beginning in 6.11 with "And in the session of the Many no-one should 
utter anything without the consent of the Many. And if the [6.12] 
Examiner of the Many prevents someone having something to say to the 
Many...." It can be suspected here that the Examiner is examining FOR 
the Many (rather than examining the Many itself); that is, he is 
exercising authority on their behalf by not allowing (or also 
allowing?) someone to speak. The Many in this case seems distinct 
from and inclusive of the "council." The whole community is being 
spoken of -- probably all initiated members. It should be kept in 
mind when looking at such passages that the same term (e.g. "Israel," 
and perhaps even "the Many") can sometimes be used in reference to two 
distinguishable groups, so any such term without context can be 
especially ambiguous (as in a fragmentary text). The Examiner appears 
to be some sort of arbitrator (in a quasi-democratic situation?) who 
determines who should speak in certain conditions. [As we shall see, 
the Damascus Document provides more details on the functions of the 
Examiner/Inspector (13.7-19, 14.8-12; note GM translates "Inspector" 
here!), if we can assume a close relationship and consistent 
terminology between it and 1QS.] 
 
It should be noted that there may be circular antecedents of pronouns 
in these texts -- one "he" may refer to one nearby antecedent, while 
another "he" may mean another (there is always the possibility of a 
switch in subjects). In 6.12, for example, it is confusing whether 
the person in question is attempting to address the council or the 
whole group. In 6.13 "the Many" could mean the council as 
representing the entirety, or could be a reference to the whole 
community. "Israel" in 6.13 almost certainly signifies a larger 
population than "the Many." But the student cannot at this point be 
completely sure how the subdivisions of the community are designated 
and related. The "Council" can be designated as one subgroup, and a 
bigger subdivision is the "Community" (which probably constitutes the 
initiated members). In 6.13 it is emphasized that there is voluntary 
association with this Community (people are not forced into being in 
it) -- a theme found also elsewhere in 1QS. However, the idea of 
volunteering is somewhat paradoxical in the context of the strong 
belief also present in the DSS in the idea of predestination, that 
each person fulfils his "lot." 


Instructor (6.14) [Hebrew <hb>paqid</>]

Begin with 6.13: "And to any in Israel who freely volunteers [6.14] to 
enrol in the council of the Community, the Instructor who is at the 
head of the Many shall test him with regard to his insight and his 
deeds." "Insight" here may mean how the person volunteering handles 
interpretation of scripture, and "deeds" most probably refers to the 
conduct of the volunteer (i.e. does he sleep in class?). When 
considering the word "Instructor" one should bear in mind the extent 
to which the actual meaning of a word can, or cannot, be determined 
from its etymological meaning -- here <hb>paqid</> means something 
like apointee, but with exactly what function(s) is problematic. 
Vermes here renders it "guardian" and Gaster, "superintendent." 
Fitzmyer (78f) has "deputy," and wants to equate this person with the 
previously mentioned "overseer" (= examiner/inspector). Very 
confusing. Professor Kraft continued story-time with 6.14: "If he [the 
volunteer?] suits the discipline he [the Instructor?] shall introduce 
him [6.15] into the covenant so that he can revert to the truth and 
shun all sin...." This apparently alludes to the joining of the 
community where a re-establishment of the ideal state is possible. 

After this explanation was presented, one of the initiants thereupon 
asked, "When it says 'revert to truth' is it talking about being 
caught in sin?" Kraft then began to explain the story of Adam and Eve: 
When God created Adam, he said, "I can do better," and thus Eve, 
woman, was produced. Adam and Eve were created perfect, or at least 
innocent, and the text may be a reference to the need to relate back 
to the ideal state from which humankind has fallen. This desire to 
"revert to truth" -- and to turn from the corruption of sin -- is the 
community program as presented in 6.15. 


Inspector/Examiner (6.20) [again, Hebrew <hb>mevaqqer</>] 

Begin 6.18: "When he has completed a year within the Community, the 
Many will be questioned about his duties, concerning his insight and 
his deeds in connection with the law. And if the lot results in him 
[6.19] joining the foundations of the Community according to the 
priests and the majority of the men of the covenant, his wealth and 
his belongings will also be included at the hands of the [6.20] 
Inspector of the belongings of the Many." Here there is a repetition 
of the "insight" and "deeds" mentioned in 6.14. Here in 6.18, "he" 
refers to (6.13) "any in Israel who freely volunteers [6.14] to enrol 
in the council of the Community." There is mention of a "lot" 
whereby the Many decide if he can stay in the Community. This "lot" 
could be directly associated with the idea of one's predestined status 
being revealed (see the detailed "horoscope" texts from the DSS), or 
may simply refer to an act of drawing straws or throwing dice or even 
voting (the results of which could, of course, be interpreted as 
predestined). The lot was basically a judgment of inclusion or 
exclusion. The Inspector can be seen here functioning as the 
"treasurer" of the Community, although not necessarily only in the 
monetary sense -- he seems to be the one in charge of possessions, 
the collector of goods, and/or the distributor. Is the the same person 
as mentioned with this title in 6.12?


Interpreter (8.12) [Gaster, "Expositor"; Hebrew <hb>doresh</>]

In 8.4 "When these things exist in Israel [8.5] the Community council 
shall be founded on truth..." -- it is introduced here that the larger 
context is "in Israel." Now begin 8.10: "When these have been 
established in the foundation of the Community for two full years /in/ 
perfect behaviour [8.11] /they will be segregated/ (like) holy ones in 
the midst of the council of the men of the Community. And every 
matter hidden from Israel but which has been found out by [8.12] the 
Interpreter, he should not keep hidden from them for fear of a spirit 
of desertion." The Interpreter should not keep the things he has 
found out hidden from the segregated ones -- or perhaps from Israel -- 
lest a "spirit of desertion" overcome them and distance them from the 
truth the community offers. Continuing in 8.12: "And when these exist 
/as a community/ in Israel [8.13] /in compliance with these 
arrangements/ they are to be segregated from within the dwelling of 
the men of sin to walk to the desert in order to open there His path. 
[8.14] As it is written [Isa 40.3]: 'In the desert, prepare the way of 
****, straighten in the steppe a roadway for our God.'" The idea is 
to rescue these from the "men of sin." The Interpreter probably 
interprets what the community considers to be "scriptural" works, 
such as the passage here from Isaiah. The Interpreter possibly 
was supposed to produce "pesherim" (commentaries, of a sort) and 
publicly distribute (publish) this material to bring those
who seek perfection into the righteous community of God -- "the path 
of the desert." Is the reference to desert a reference to actual 
desolation (wilderness) or is it symbolic as a contrast between truth 
and falsity, good and evil, apples and oranges, etc.? In 8.16, it 
should be kept in mind that the word "prophets" can be a misleading 
term. Josephus uses the word "prophet" not only to describe the
prophets of old, but also to describe more recent persons such as John 
Hyrcanus, and indeed, in a sense, himself. Josephus viewed Hyrcanus 
as a king, a priest, and a prophet. This and similar evidence from 
that period indicates that there can be some ambiguity to the use of 
the term "prophet," and we need to avoid jumping to conclusions before 
all the evidence can be viewed. 



After having discussed these titles/roles, our leader embarked to page 
126 of Garcia Martinez to look more closely at 1Q28a = 1QSa, The Rule 
of the Congregation in the last times. It talks about the rules of the 
community of Israel in the final days. Note: the title the "sons of 
Zadok" is almost always followed by "the priests" in the texts we have 
examined so far, and thus probably "the sons of Zadok, the priests" 
(1.2) is the fuller standard designation. This passage tells of the 
(1.2) "men of the covenant who have turn[ed away from the pa]th [1.3] 
of the people." This "path" represents evil, whereas the "covenant" 
represents righteousness. The idea is that the "congregation" has 
been kept away from serving in sinful/wicked ways and walks in 
moral/righteous ways. In 1.6 "armies of the congregation" are 
introduced, which could allude to what we will encounter in the War 
Scroll. It is unknown as to what the book of HAGY (HAGU) in 1.7 
refers [we will encounter it again in the Damascus Document]. 1Q28a 
then refers to the responsibilities and restrictions associated with 
different ages in the community -- e.g. a boy may not (1.9) 
"[approach] [1.10] a woman to know her through carnal intercourse 
until he is fully twenty years old." In 1.11 it states "Then she 
shall be received to give witness against him..." Who is she? The 
woman? The book HAGY? Both Vermes and Gaster translate this "she" as 
"he." Hmmmm. Kinda makes you wonder. 

The Interpreter in all of his glory then commanded the Many to read 
the rest of 1QSa for next time, in addition to reading the Damascus 
Document. Amen, Amen. 

//end dss.950321//