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THE CONCEPT OF THE COVENANT 91 the covenant are to be observed by Israel according to a 364-day calendar, as decreed by God after the flood (Jub. 6:32); the earth, especially the place sanctified for God, namely, the land of Israel, is to "be cleansed of the blood which is poured out upon it... in all of its generations" (Jub. 7:30-33), according to the laws of the covenant addressed to Noah and his sons after the flood (Gen. 9:4, Jub. 6:7-10). Regarding this last law, Betsy Halpern-Amaru claimed, "Although undoubtedly rooted in the concern with blood in the Noah story of Genesis 9:4, the injunctions against pollution of the medr (the Ge'ez equivalent for land) by blood in Jubilees are developed through an intricate interweaving versions of verses that, in their biblical contexts, involve Israelite life in the land," 15 namely, the prohibitions against the eating of blood (Lev. 17:14 and Deut. 12:23) and the spilling of human blood (Num. 35:33-34). 16 Other laws regarding the land of Israel as the place sanctified for God and the people of Israel as God's holy nation are given to the ancestors of Israel. 17 The redressing of the commandments regarding the Sabbath, the feasts, and the cleansing of the place sanctified for God from the pollution of spilled blood is emphasized by the author of Jubilees according to his system of observance, as opposed to systems held by other contemporary Jewish circles. This approach is accepted by the halakhic systems of Qumran literature. 18 The covenant of laws was imposed upon Israel in the Book of Jubilees by invoking a divine 15 B. Halpern-Amaru, Rewriting the Bible (Valley Forge: Trinity, 1994), 27. 16 Halpern-Amaru, Rewriting the Bible, 28. 17 The connection between the covenant made with the ancestors and that made with Noah is mentioned in Jub. 6:17-19; 19:24, 27; 21:10; 22:13 (Halpern-Amaru, Rewriting the Bible, 28-29). However, she notes that regarding laws of morality, such as incest (Jub. 30:10, 33:19), "In spite of the clear references to the Land-connected purity laws of Leviticus 18 and 20, the issue of Jubilees is not defilement of the Land, but rather, like Leviticus 21, defilement of the people of Israel, God's holy nation" (Halpern-Amaru, Rewriting the Bible, 44-45). 18 On the controversy regarding the cleansing of the land from the pollution of spilled blood, see C. Werman, "The Rules of Consuming and Covering the Blood in Priestly and Rabbinic Law," RevQ 16/64 (1995): 621-36 [Hebrew version, Tarbiz 63 (1994): 173-83]. On the controversy regarding observance of the Sabbath, see, for example, L. H. Schiffman, The Halakhah at Qumran, SJLA 16 (Leiden: E. J. Brill, 1975), 77-133; Hebrew version: (Law, Custom and Messianism in the Dead Sea Scrolls, Jerusalem: Zalman Shazar Center for Jewish History, 1993), 90-135. On the controversy regarding the calendar, see, e.g., A. Jaubert, "Le calendrier des jubiles et de la secte de Qumran," VT 3 (1953): 250-64; S. Talmon, World of Qumran from Within, 147-85.
92 BILHAH NITZAN predestined decree (mentioned above), by changing the model of the covenant from a promissory covenant to a mutual one, and by promoting and emphasizing the idea of the continuity of the mutual covenant through all generations. The transformation or adaptation of the promissory covenant into a mutual covenant is expressed in the Book of Jubilees by the undertaking of an oath to perform God's commandments. Thus, "Noah and his sons swore that they would not eat any blood which was in any flesh; and he made a covenant before the Lord God forever in all of the generations" (6:10). 19 Similarly, the Angel of the Presence instructs Moses that he "also might make a covenant with the children of Israel with an oath" on Mount Sinai (6:11). Isaac makes his sons, Jacob and Esau, swear a great oath in the name of the Lord who created heaven and earth that they would fear Him and worship Him (36:7). 20 The theme of the continuation of the covenant as a mutual act is expressed in Jubilees by tying the generations, one to another, through the observance of God's commandments. Hence, the commandment to avoid the eating of blood was observed after Noah only by Abraham, Isaac, and Jacob (6:19), until it was commanded on Mount Sinai (6:12—14). Another law that Noah was commanded to follow was the date of the renewal of the covenant with God on the third month (Jub. 6:1, 4, 10-11), during the festival of Pentecost (6:17) that, according to its calendar, was to be celebrated on the fifteenth day of the third month (15:1, 16:13). This law, which according to Jubilees entailed a 364-day calendar, was observed by Abraham, Isaac, and Jacob (6:19; 14:10, 20; 15:1-10), 21 and was to be commanded for all generations (6:20—22). The strategy of imposing the covenant of laws upon Israel was accomplished in the Book of Jubilees by its being inherited from generation to generation. 22 Thus the 19 The translation of the text into English follows the edition of J. H. Charlesworth, ed., The Old Testament Pseudepigrapha, vol. 2 (New York: Doubleday, 1985), 67. 20 This oath was undertaken in order to prevent any hatred between Jacob and Esau (Jub. 36:4, 8-9), but also regarding the matter of the idols, which they were commanded to scorn and whose worship to prevent by breaking all constructions used in their worship (Jub. 36:5). 21 According to Jubilees 22, Abraham's testament to Jacob, in which he passed on to him the commandments of God, was on the festival of Pentecost, at which the renewal of the covenant was celebrated (see v. 15). According to Jub. 44:1—8 Jacob observed the festival of Pentecost on the fifteenth of the third month, and delayed his journey to Egypt to the sixteenth of this month. 22 The strategy of the inheritance of the covenant of laws and its blessings to
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HISTORICAL PERSPECTIVES: FROM THE H
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HISTORICAL PERSPECTIVES: FROM THE H
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CONTENTS Preface vii Abbreviations
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PREFACE After the first three Orion
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ABBREVIATIONS AB Anchor Bible ANRW
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HISTORY OF THE JEWS AND JUDAISM
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JUDEAN NATIONALISM IN THE LIGHT OF
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JUDEAN NATIONALISM 5 The absence of
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JUDEAN NATIONALISM 7 was not a vagu
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JUDEAN NATIONALISM 9 'tribal' natur
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JUDEAN NATIONALISM 1 1 rnon culture
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JUDEAN NATIONALISM 13 Anderson emph
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JUDEAN NATIONALISM 15 Jews of antiq
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JUDEAN NATIONALISM 17 we find refer
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JUDEAN NATIONALISM 19 The evidence
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JUDEAN NATIONALISM 21 cannot learn
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JUDEAN NATIONALISM 23 the removal o
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12 Community Rule 13 Leviticus 14 E
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JUDEAN NATIONALISM 27 dence from ot
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THE KITTIM IN THE WAR SCROLL AND IN
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KITTIM IN THE WAR SCROLL AND IN THE
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Page 52 and 53: KITTIM IN THE WAR SCROLL AND IN THE
Page 54 and 55: KITTIM IN THE WAR SCROLL AND IN THE
Page 56 and 57: ANTIOCHUS IV EPIPHANES IN JERUSALEM
Page 58 and 59: ANTIOGHUS IV EPIPHANES IN JERUSALEM
Page 68 and 69: SHELAMZION IN QUMRAN: NEW INSIGHTS
Page 70 and 71: SHELAMZION IN QUMRAN 59 Pharisees,
Page 72 and 73: SHELAMZION IN QUMRAN 61 also alludi
Page 74 and 75: SHELAMZION IN QUMRAN 63 ["If you wi
Page 76 and 77: SHELAMZION IN QUMRAN 65 the same va
Page 78 and 79: SHELAMZION IN QUMRAN 67 pesher was
Page 80 and 81: DESCRIPTIONS OF THE JERUSALEM TEMPL
Page 94 and 95: COMMUNITY AND COVENANT
Page 96 and 97: THE CONCEPT OF THE COVENANT IN QUMR
Page 98 and 99: THE CONCEPT OF THE COVENANT 87 nuit
Page 100 and 101: THE CONCEPT OF THE COVENANT 89 refo
Page 104 and 105: THE CONCEPT OF THE COVENANT 93 cove
Page 106 and 107: THE CONCEPT OF THE COVENANT 95 ment
Page 108 and 109: THE CONCEPT OF THE COVENANT 97 puni
Page 110 and 111: THE CONCEPT OF THE COVENANT 99 "who
Page 112 and 113: THE CONCEPT OF THE COVENANT 101 nam
Page 114 and 115: THE CONCEPT OF THE COVENANT 103 it"
Page 116 and 117: "[T]HE[Y] DID NOT READ IN THE SEALE
Page 138 and 139: COMMUNAL FASTS IN THE JUDEAN DESERT
Page 140 and 141: COMMUNAL FASTS 129 The word (also t
Page 142 and 143: COMMUNAL FASTS 131 the time of Hero
Page 144 and 145: COMMUNAL FASTS 133 It is clear that
Page 146 and 147: COMMUNAL FASTS 135 snares of Belial
Page 148 and 149: COMMUNAL FASTS 137 Priest persecute
Page 150 and 151: COMMUNAL FASTS 139 law-breakers in
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COMMUNAL FASTS 141 It may also be r
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COMMUNAL FASTS 143 These excerpts s
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COMMUNAL FASTS 145 to suggest other
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THE COMMUNITY OF GOODS AMONG THE FI
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COMMUNITY OF GOODS 149 The two Gree
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COMMUNITY OF GOODS 151 summary repe
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COMMUNITY OF GOODS 153 no buying or
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COMMUNITY OF GOODS 155 Although the
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COMMUNITY OF GOODS 157 her husband,
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COMMUNITY OF GOODS 159 makes use of
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4:36-37 to each as any might have n
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NATURAL SCIENCES AND THE SCROLLS
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THE GENETIC SIGNATURE OF THE DEAD S
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GENETIC SIGNATURE OF THE DEAD SEA S
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ANALYSIS OF MICROSCOPIC MATERIAL AN
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ANALYSIS OF MICROSCOPIC MATERIAL 17
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ANALYSIS OF MICROSCOPIC MATERIAL 17
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HOW NEUTRON ACTIVATION ANALYSIS CAN
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NEUTRON ACTIVATION ANALYSIS 181 Met
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NEUTRON ACTIVATION ANALYSIS 183 tai
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NEUTRON ACTIVATION ANALYSIS 185 tai
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INDEX OF MODERN AUTHORS Abegg, M. G
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Lauterbach, J. Z. 114 n. 30 Lehnard
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Genesis 9:4 10:4 Exodus 14:13 19:8
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8:13-14 9-10 1 Chronicles 3:3 12:39
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Pseudo-Philo, LAB 8-9 Testament of
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CD (Damascus Document) 1:7 1:10-13
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. Baba Batra 21a b. B Mesi'a 104a b
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Aristotle, Me. Eth. 19.8.1168b Cice
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STUDIES ON THE TEXTS OF THE DESERT
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37. Goodblatt, D., A. Pinnick & D.R
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