JUDAICA - Wisdom In Torah

lude to the yaḥad described in the Community Rule, which is
represented as a single and entirely celibate community – most
likely that living at Qumran. Although the interpretation of
the Qumran settlement is currently controversial, the site has
generally been regarded as according well with the accounts of
Essene lifestyle reported in the ancient sources, and this settlement
has been understood either as a headquarters or a retreat
center for the wider movement (Stegemann), or the home of
a group that split off from the main body under the leadership
of a figure named in the Qumran scrolls as the “Teacher
of Righteousness.” This figure is unnamed in the scrolls, but
has been variously identified with known Essene figures mentioned
by Josephus, in particular “Judah the Essene.”
Meaning and Origin of the Name
There is a wide diversity of opinion as to the etymology of the
name “Essene.” Greek writers refer to them by names of which
the most common are ʾΕσσηνοί and ʾΕσσαῖοι. The English
“Essene” comes from the first form through the Latin. Philo
invariably uses the second, and explains the name with reference
to the Greek hosioi, while *Josephus uses both forms.
Among the numerous theories that have been proposed are
the following: (1) the most popular is a derivation from םידיסח
(ḥasidim, “pious”), a name used in I and II Maccabees of those
especially loyal to the Torah (there are also references in rabbinic
literature). Alternatively, the basis may be the Aramaic
form איסח, the plural of אסח (“pious”) (the same derivation,
but from Syriac, has also been proposed); (2) from Aramaic
אסא, “heal,” based on Josephus’s account of their interest in
medicinal herbs and the possible connection between Essenes
and Therapeutae made by Philo. (Whether the Therapeutae
should be regarded as linked to the Essenes, rather
than just compared by Philo, is dubious); (3) from םיאשח or
ןיאשח (“the silent ones”), based on a passage from the Mishnah
which mentions two rooms in the Temple of Jerusalem, one
called the “chamber of utensils,” and the other, the “chamber
of םיאשח” (chamber of “secrets” in H. Danby’s translation). In
the chamber of םיאשח, the “sin-fearing ones” used to depose
their gifts “in secret” and impoverished gentlefolk could help
themselves to these gifts, equally in secret. This is now discarded,
though it possibly fits with Josephus’ statement that
the Essenes sent offerings to the Temple, but offered sacrifices
“by themselves” (εϕ’ αύτων). Less probable are (4) from Heb.
םיׂשע or ןיׂשע “doers (of Torah”); (5) from ןשח ׁ “breastplate”:
Josephus uses essen to refer to this item, and it also figures in
the liturgy of the Qumran “Songs of the Sabbath Sacrifice”;
and (6) from the celibate priestly Essenas who ministered to
Artemis at Ephesus (reported by Pausanius).
Rites, Practices, and Doctrines
By critically combining the evidence of the Qumran scrolls
and the classical sources, the following description can be offered.
The Essenes lived frugal, usually celibate, lives, supporting
themselves by manual labor, generally agricultural,
and practicing common ownership. They were also devoted
to study of the Torah in its minutest details and performed
essenes
frequent washing to maintain ritual purity (Josephus says
they avoided oil, which was often used for cleaning the body).
They had a rigorous and lengthy system of initiation. Unlike
the Pharisees and Sadducees, they lived a segregated lifestyle
with very limited contact with those outside. On the evidence
of the Dead Sea Scrolls, they deemed themselves the only true
Israel and regarded the religious observances of other Israelites,
and especially in the Temple, as corrupt. On all these
grounds they qualify to be called a “sect.” Like the Pharisees,
they stressed the need for personal piety and separation from
the impurities of daily life, imposing on themselves levitical
rules of purity: but while the Essenes (so Josephus) believed
in the immortality of the soul, they rejected the Pharisaic doctrine
of bodily resurrection. It has recently been proposed that
the halakhah of the Scrolls is similar to that ascribed to Sadducees
in the rabbinic literature.
The Essenes laid a strong emphasis on scrupulous obedience
to the Torah, as they interpreted it. They emphasized
observance of the Sabbath and the observance of festivals on
the appropriate days, according to their own 364-day calendar,
based on the solar year – which may explain Josephus’
statement that they prayed towards the sun every morning.
According to Josephus, they then worked through the greater
part of the morning, then having gathered they girded themselves
in white linen garments, and bathed in cold water (Jos.,
War, 2:129). They had their midday meal together, with a grace
recited by a priest before and after the meal. The meal, eaten
in a state of purity, seems to have played a very important role
in sustaining the corporate identity of the sect. After working
until the evening, they again ate together, in total silence.
In all its activities, each Essene community was governed by
rank and learning; the leaders directed the procedure, and
named the persons to officiate. The Essenes zealously studied
the sacred books and had an interest in medicinal herbs.
They abstained from oaths, and blasphemy against God was
punishable by death.
Initiation and Organization
New members of the community were recruited by adopting
candidates after a probationary period. Those wishing to
enter had to wait before being given the emblems – a belt, a
white garment, and a hatchet for digging holes in the earth
(whenever they wished to relieve themselves; ibid., 2:127; 148).
Then they were allowed to follow their routine and receive
“more purifying washings for holiness” but were not yet permitted
to take part in the common meals. After a probationary
period of two more years the new member was admitted
to the society, but not until he had taken oaths to observe the
rules. Some form of communal ownership of goods was allowed,
apparently more complete in the yaḥad, which, as the
name (“union”) implies, may have seen itself as a corporate
unit, whose holiness depended on the individual holiness of
all its members who worked, ate, and studied in communion.
The Damascus Document describes a looser social structure,
with an “overseer” (mevakker) in charge of each “camp” and
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