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 starting place 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 totally conflicting with crucial biblical doctrines and the unequivocal ideals and expectancies of Qumran s Torah-centered society, arguing that students allegations are erroneously in response to examining historic texts with a latest attitude and stimulated by means of the interpreter s own cultural history. The learn translates the correct texts in a fashion appropriate with the presumed doctrines of old Jewish authors and readers.
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Extra info for Challenges to Conventional Opinions on Qumran and Enoch Issues
JSJ (): –. 41 See Heger, Cult, and n. , for an extended deliberation about this issue and / , n. , about the probability that a host of Sabbath rules without any scriptural support were also ingrained in ancient times. Menahem Kister, “A Common Heritage: Biblical Interpretation at Qumran and Its Implications,” in Biblical Perspectives: Early Use and Interpretation of the Bible in Light of the Dead Sea Scrolls (ed. Michael Stone and Esther Chazon; Leiden: Brill, ), – at –, alludes to an exegetical basis common to Qumran and the rabbis on the structure and contents of phylacteries.
53 The rabbinic gzerah shavah interpretive method, amply used in their halakhic decisions, has no logical foundation. 55 The same applies to the øîåçå ì÷ a fortiori method, which seems to be founded on the following logical consideration: if an action is prohibited, a more severe action is certainly prohibited, and similarly its antithesis is a permitted action. Qumran did not apply this method, because even logical considerations can be refuted by another logical consider52 Cf. George J. Brooke, Exegesis at Qumran: Q Florilegium in Its Jewish Context (JSOT ; Sheffield: JSOT Press, ), .
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. Tamid b deduces that one must not build any wooden structure in the inner Temple Court.