historical perspectives: from the hasmoneans to bar kokhba in light ...
historical perspectives: from the hasmoneans to bar kokhba in light ...
historical perspectives: from the hasmoneans to bar kokhba in light ...
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110 ADIEL SCHREMER<br />
plausible <strong>to</strong> identify him with <strong>the</strong> founder of <strong>the</strong> sect (or <strong>the</strong> Teacher<br />
of Righteousness). 16 Accord<strong>in</strong>gly, one is <strong>in</strong>cl<strong>in</strong>ed <strong>to</strong> conclude that <strong>the</strong><br />
author of <strong>the</strong> Damascus Document argues that one of <strong>the</strong> sect's <strong>in</strong>novations<br />
was its rediscovery of <strong>the</strong> book and its appeal <strong>to</strong> <strong>the</strong> book<br />
as a source of halakhic guidance.<br />
In this <strong>light</strong> we may fully appreciate <strong>the</strong> vow<br />
("<strong>to</strong> return <strong>to</strong> <strong>the</strong> Torah of Moses") that <strong>the</strong> newcomer <strong>to</strong> <strong>the</strong> community<br />
had <strong>to</strong> take, accord<strong>in</strong>g <strong>to</strong> <strong>the</strong> Manual of Discipl<strong>in</strong>e (1QS 5:7-10). 17<br />
The members of <strong>the</strong> sect are expected <strong>to</strong> devote <strong>the</strong>mselves <strong>to</strong> <strong>the</strong><br />
read<strong>in</strong>g of <strong>the</strong> book: ("<strong>to</strong> read <strong>in</strong> <strong>the</strong> book<br />
[of <strong>the</strong> Torah] and <strong>to</strong> seek [guidance regard<strong>in</strong>g] <strong>the</strong> law," 1QS 6:7).<br />
In fact, <strong>the</strong> author of 4QMMT expresses <strong>the</strong> expectation that his<br />
opponent will do likewise: , that is,<br />
16 On <strong>the</strong> identification of Zadok with <strong>the</strong> founder of <strong>the</strong> sect, see E. Co<strong>the</strong>net,<br />
"Le Document de Damas," <strong>in</strong> Les Textes de Qumran, ed. J. Carmignac, E. Co<strong>the</strong>net, and<br />
H. Lignee (Paris: Le<strong>to</strong>uzey et Ane, 1963), 164 n. 5; J. Liver, "The 'Sons of Zadok<br />
<strong>the</strong> Priest' <strong>in</strong> <strong>the</strong> Dead Sea Sect," Eretz-Isrtul 8 (1967): 74 (Hebrew); Y. Yad<strong>in</strong>,<br />
The Temple Scroll (Jerusalem: Israel Exploration Society, Institute of Archaeology,<br />
Hebrew University of Jerusalem, Shr<strong>in</strong>e of <strong>the</strong> Book, 1983), 1.394-95; B. Z. Wacholder,<br />
The Dawn of Qumran: The Sectarian Torah and <strong>the</strong> Teacher of Righteousness (C<strong>in</strong>c<strong>in</strong>nati:<br />
Hebrew Union College Press, 1983), 112-19. This view was expressed also by Prof.<br />
Joseph Baumgarten at <strong>the</strong> Third International Orion Symposium, "The Damascus<br />
Document: A Centennial of Discovery," held 4-8 February 1998, at <strong>the</strong> Orion<br />
Center for <strong>the</strong> Dead Sea Scrolls and Associated Literature.<br />
For <strong>the</strong> oppos<strong>in</strong>g view, that Zadok is a biblical figure <strong>from</strong> <strong>the</strong> Davidic period<br />
or a bit later, see S. Schechter, Fragments of a Zadokite Work (Cambridge: Cambridge<br />
University Press, 1910), XXI; L. G<strong>in</strong>zberg, An Unknown Jewish Sect (New York: Jewish<br />
Theological Sem<strong>in</strong>ary of America, 1976), 21; J. Maier, Die Texte vom Toten Meer, Band<br />
II: Anmerkungen (Munchen and Basel: Ernst Re<strong>in</strong>hardt, 1960), 48; A. Dupont-Sommer,<br />
Die essenischen Schriften vom Toten Meer (Tub<strong>in</strong>gen: J. C. B. Mohr, 1960), 141 n. 8;<br />
J. C. Vanderkam, "Zadok and <strong>the</strong> SPR HTWRH HHTWM <strong>in</strong> Dam. Doc. V, 2-5,"<br />
RevQ 11 (1984): 561-70; L. H. Schiffman, Law, Cus<strong>to</strong>m, and Messianism <strong>in</strong> <strong>the</strong> Dead<br />
Sea Sect (Jerusalem: Zalman Shazar Center for Jewish His<strong>to</strong>ry, 1993), 53 (Hebrew).<br />
Although I prefer <strong>the</strong> first option it should be stressed that this controversy need<br />
not underm<strong>in</strong>e my ma<strong>in</strong> argument, s<strong>in</strong>ce <strong>the</strong> aspect that I try <strong>to</strong> emphasize is <strong>the</strong><br />
sect's <strong>his<strong>to</strong>rical</strong> view (i.e., rupture <strong>in</strong> tradition due <strong>to</strong> lack of knowledge of <strong>the</strong> Torah<br />
and its rediscovery), not its accuracy. So even if one prefers <strong>to</strong> identify Zadok with<br />
a biblical figure, <strong>the</strong> sect's concept is still one of rupture and revelation of <strong>the</strong> book.<br />
This concept, I shall argue, reflects <strong>the</strong> sect's own <strong>his<strong>to</strong>rical</strong> perception. See also M. D.<br />
Herr, "Cont<strong>in</strong>uum <strong>in</strong> <strong>the</strong> Cha<strong>in</strong> of Torah Transmission," Zion 44 (1979): 51-55<br />
(Hebrew). Cf. Kister, "Concern<strong>in</strong>g <strong>the</strong> His<strong>to</strong>ry of <strong>the</strong> Essenes," 5 n. 20, 8 n. 32.<br />
17 See also CD 16:1-2: ("<strong>to</strong> return <strong>to</strong> <strong>the</strong><br />
Torah of Moses, for <strong>in</strong> it everyth<strong>in</strong>g is specified [<strong>in</strong> detail]"), along with A. Rosenthal,<br />
<strong>in</strong> Mehqerei Talmud, vol. 2, Talmudic<br />
Studies Dedicated <strong>to</strong> <strong>the</strong> Memory of Professor Eliezer Shimshon Rosenthal, ed. M. Bar-Asher<br />
and D. Rosenthal (Jerusalem: Magnes Press, 1993), 451 n. 12 (Hebrew).