RelSt 225 DSS Class Minutes #20 (14 November 1996) by Frank Catrickes (primary) with Dan Cohn (secondary) 1. Essenes and the DSS The "old line" is that the Essenes and the DSS/Qumran community are the same. However, the "middle ground," which is more defensible, holds that some parallels can be drawn between the ancient descriptions of Essenes (Philo, Pliny, Josephus) and the DSS "sectarian" materials. It is possible to read aspects of ancient descriptions into such texts as the Damascus Document and the Manual Discipline. But even Josephus' description suggests that there were various types of "Essenes" -- some lived in the cities, others apart; some were married, others not. The most likely scenario is that the DSS community was at least "Essene- like." The parallels that do exist cannot just be ignored. 2. The Problems of Calendar The calendar reflected in much of the DSS material was solar, and seems to have been a point of contention. Some of the DSS fragments reveal an effort to correlate various available calendars. It is difficult for us to assess the general situation since there is so little evidence from sources contemporary with the DSS. Even looking back at the history of Israel can provide more information, but does not solve the problems. Some scholars interpret the seemingly odd calendar presented in the DSS as a key point of "sectarian" emphasis. Most have assumed (rightly or wrongly) that the calendar used in the Temple then is what became the classic rabbinic calendar that survives today. But our knowledge is very limited -- e.g. it is possible that the Maccabees/Hasmoneans made changes in the calendar they inherited. 3. Can the DSS be used to explain some of the apparent discrepancies in the canonical gospels of the Christian Bible? The DSS sometimes may shed some light on these problems. Jesus asked his disciples to prepare a passover meal on Thursday evening (according to Matthew, Mark, and Luke). But according to John, Jesus was on the cross when the passover lamb is being slaughtered. One possibility that has been suggested is that these accounts reflect the use of different available calendars (solar and luni-solar). A more likely explanation is that the authors of the synoptic gospels did not have adequate information available to supply an objective biography of Jesus that could withstand modern criticism, even if they had wished to do so. 4. LITURGICAL TEXTS ("Liturgy" -- from the Greek "to do service for God" that is both regular and formal) Songs of the Sabbath Sacrifice (GM 419ff; also found at Masada): These are songs/hymns that relate to celebrations in a heavenly context. GM 422 line 30 "the Instructor" is involved somehow with these hymns (other offices in the DSS include: prince, High Priest, general priests, Sons of Zadok, Teacher of Righteousness, 10 judges, Levites, Elders, Messiah(s), Inspector, Interpreter, Expositor...). Just who is this "Instructor"? GM 422 line 33 "all the divinities": the gradations of beings between humanity and deity is complex. These texts depict God's activity in human and angelic contexts. Examples of terms for the latter include Holy Ones, Sons of God, Watchers, Angels... Line 34 "For he is God of the gods of all the chiefs of the heights" (and similarly elsewhere). The author is not shy about using "polytheistic" language in presenting the majesty of the supreme God. It seems clear that for the authors of the DSS God is one and supreme, but their preoccupation with the intermediate spiritual realm(s) encourages use of such terminology that might otherwise be considered suspect (a similar approach may be seen in Paul, 1 Corinthians 8, writing to an audience familiar with Greek "polytheistic" traditions). This particular song is one that extols songs, praises God, directs people to get in line with the praisers of God, and is associated with the liturgy in connection with the Instructor. Knowledge of the heavenly things, as reflected in these songs, may derive from the idea expressed elsewhere of learning what is inscribed on the hevenly tablets. A bonus mystery: GM 423 lines 10-16 speak of "the debir" -- perhaps an area of sanctuary, the innermost sanctuary/sanctum (possibly the "holy of holies" in the Temple). /end/ RelSt 225 DSS Class Minutes #21 (19 November 1996) by Frank Catrickes (primary) with Dan Cohn (secondary) 1. Final Research Paper Loose guideline for length is about 15 pages. It is due the last day of class or due after reading days if you need the extra time to finish up, but be sure to include a telephone number where you can be reached if you will not be on campus (or will not check your email). 2. Methodology Comments on pros and cons of viewing the DSS through the lens of traditional rabbinic Judaism which has survived to the present, and of attempting to recreate or recapture the world of the DSS at the time they were written? 3. Role of the "Teacher of Righteousness" Where he is mentioned, he is at least a special person, possibly a "prophet" (at least funtionally he is a prophet, but the term might not be used; in traditional Judaism, the period of prophecy does not extend beyond the Persian period, around 400 bce). 3. HALAKHIC LITERATURE: TEMPLE SCROLL The Temple Scroll survives in two copies from cave 11. It has not been found in cave 4, although the same scribe's handwriting has been found in both caves. The Temple Scroll deals with things associated with the Temple, especially legal material. GM strangely groups it with "exegetical literature," although it certainly is more similar to the Halakhic texts, or to the "para biblical" materials. If the DSS represent a community, is this a presentation of what they would like to see in their Temple (or even an eschatological Temple)? The tendency to expand laws to cover newly discovered details may be at work here -- the idea of building walls/fences around the law, as it came to be expressed in rabbinic Judaism. Col. 2 (GM 154) -a "historical" prelude -warns reader to stay away from certain groups Col. 15 (GM 156 and the cover photo) -parallels the second copy (GM 179): seven yearling lambs, he-goat, sacrifice -"High Priest" is a key figure (line 15) Col. 19 (GM 158) -some hitherto unattested Halakic laws are included -"and you shall carry new wine for the libation" (ln 14) Col. 22 (GM 159) -priests = sons of Aaron -specifications of sacrifice -holocaust means "burned up completely" Col. 24 (GM 160) -different tribal designations and what their halakic responsibilites are (compare with similar lists) Cols. 30ff (GM 162) -this section deals with laws, architecture, and authority structure concerning the temple -is this to be interpretted as a righteous remnant or looking forward to a temple that will exist? -is this their vision of an idealized Temple when Israel is restored? Col. 43 (GM 166) -another novelty: feast of the offering of wood Cols. 44ff (GM 167f) -purity laws -gates mentioned again -not even "unclean birds" should fly over the temple -latrines outside the city /end/