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The Bible and the Dead Sea Scrolls: The ... - josephprestonkirk

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34 WHAT’S INACALENDAR?<br />

observance of <strong>the</strong> “holy seasons.” <strong>The</strong>refore, one who does not observe<br />

<strong>the</strong> festivals in accord with <strong>the</strong> schedule to which adheres <strong>the</strong> community<br />

in <strong>the</strong> midst of which he lives per force becomes an outsider with <strong>the</strong> status<br />

of a mere metoikos.<br />

a. Tannaim<br />

In an anecdote variously ascribed to Tannaim of <strong>the</strong> first, second or third<br />

generation, <strong>the</strong> observance of a solar calendar is held up as a criterion<br />

that separated Jews from non-Jews:<br />

Once a pagan asked R. Johanan ben Zakkai (end of first century C.E.):<br />

“we have kalenda, saturnalia <strong>and</strong> kartosis; <strong>and</strong> you have Pesah (Passover),<br />

(Aseret (a rabbinic designation of S0ā bu (ō t—Feast of Weeks or Pentecost) <strong>and</strong><br />

Sukkot (Feast of Booths). When you rejoice we do not rejoice; <strong>and</strong> when we<br />

rejoice you do not rejoice. And when do we both toge<strong>the</strong>r rejoice?” Said R.<br />

Johanan ben Zakkai to him (mockingly): “On a day on which rains fall.”<br />

b. Second Temple<br />

“<strong>The</strong> Book of Heavenly Luminaries” (1 Enoch chs. 72–82) <strong>and</strong> <strong>the</strong> Book<br />

of Jubilees (especially chapters 6 <strong>and</strong> 2) prove that in <strong>the</strong> Second Temple<br />

period <strong>the</strong> adherence to a solar ra<strong>the</strong>r than to a lunar cultic calendar also<br />

was a bone of contention between rival sectors in <strong>the</strong> Jewish community.<br />

<strong>The</strong> apocryphal works extol <strong>the</strong> immutability of <strong>the</strong> sun, which does not<br />

decrease or increase, in contrast to <strong>the</strong> instability of <strong>the</strong> moon, which is<br />

subject to a monthly process of waxing <strong>and</strong> waning (1 En. chs. 73–74).<br />

<strong>The</strong> author of Jubilees cannot deny <strong>the</strong> moon its part in <strong>the</strong> divinely established<br />

alternation of light <strong>and</strong> darkness, of day <strong>and</strong> night (Gen 1:14–19).<br />

However, whereas in <strong>the</strong> biblical tradition both “great luminaries” were<br />

created to “serve as signs for festivals <strong>and</strong> for seasons <strong>and</strong> years” (Gen<br />

1:14), in Jubilees only <strong>the</strong> sun is assigned a role in <strong>the</strong> revolution of <strong>the</strong><br />

divinely established seasons:<br />

And on <strong>the</strong> fourth day he (God) made <strong>the</strong> sun <strong>and</strong> <strong>the</strong> moon <strong>and</strong> <strong>the</strong> stars.<br />

And he set <strong>the</strong>m in <strong>the</strong> firmament of heaven so that <strong>the</strong>y might give light<br />

upon <strong>the</strong> whole earth…And God set <strong>the</strong> sun as a great sign upon <strong>the</strong> earth<br />

for days, Sabbaths, months, feast (days), years, sabbaths of years, jubilees<br />

<strong>and</strong> for all <strong>the</strong> (appointed) epochs of years.

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