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COMMUNAL FASTS 137 Priest persecuted the Teacher of Righteousness and his followers, precisely because of the differences in their calendar. Thus, Yom Kippur itself is the most poignant symbol of this dispute. Analysis of other more fragmented passages is likely to be consistent with this interpretation. The reference to the appointed time of Yom Kippur in a song against demons 42 is reasonable because the sudden trauma of the persecution on Yom Kippur is a fresh memory in the consciousness of the sect, as IQpHab 11:2-8 emphasizes. It thus follows that in its prayers or incantations, the sect would beg to be spared such afflictions. I conclude, therefore, in contrast to Flusser, that and are designations for Yom Kippur, 43 and that the other occurrences of and its various forms in the scrolls also refer to this day. 44 Besides the sources discussed above, there is no further evidence of public fasts in the Qumran scrolls. We do know of some occurrences of and the roots , but not in connection with public fasts. At most, they refer to fasts by individuals. A passage from the Damascus Document containing the word was recentiy published by Baumgarten. This source, which is concerned with punitive measures, indicates that the sect members regarded their system of punishment as an alternative to sacrifices offered for sins. 42 This definition was given to the Songs of the Sage by I. Ta-Shema, Notes, 441; J. M. Baumgarten, "The Qumran Songs against Demons," Tarbiz 55 (1986): 442-45 (Hebrew). Nevertheless, since Yom Kippur is central to this prayer, one cannot necessarily assume that this prayer is one of the mentioned in HQPs 27:10. 43 Nitzan, Qumran Prayer and Religious Poetry, 102—3 and n. 51, suggests a connection between the time of in 11 QMelch and the liturgy for Yom Kippur (and the Day of Remembrance [Rosh Hashanah]). See the Hebrew version of her book, Qumran Prayer and Poetry, Biblical Encyclopedia Library 14 (Jerusalem: Bialik Institute, 1996), 71-72. She regards this as the time of mercy that was "anticipated by the men of Qumran," and it is therefore necessary to add this time in "which the eschatological redemption was anticipated" to the various associations and ideas that have developed concerning the status of Yom Kippur in the Scrolls. Can we assume that there is a connection between the persecution by the Wicked Priest on Yom Kippur and the eschatological expectations of this day? 44 Falk, Festival Prayers, 172-73, raises the possibility that 4Q509 16 3 refers to the festival of Sukkot, although he also acknowledges that this argument has no solid basis and that, in terms of content, it could refer to Yom Kippur or, indeed, to any festival. It seems to me that the combination of (mercy) and that appears in 4Q508 2 2-6 and that was identified by Falk as a reference to Yom Kippur increases the likelihood that 4Q509 16 3 also refers to Yom Kippur.
138 NOAH HAGHAM . . . over the Many and let him accept his judgment willingly, as He said through Moses concerning the soul that sins unwittingly, that they shall bring his sin-offering [and] his guilt-offering. And concerning Israel it is written, I will get me to the ends of heaven and will not smell the savour of your sweet odours. And elsewhere it is written, To return to God with weeping and fasting. And in place it is written, Rend your hearts, not your garments (4Q266 11 1—5). 45 more biblical verses, the most likely source being Joel 2:12 ^DIl "Turn back to Me with all your hearts, and with fasting, weeping, and lamentation . . ."). 46 In my opinion, this source offers no evidence that the sect observed a public fast day. The first 'quotation' in this passage provides evidence that it is not desirable to offer a sacrifice when a sin has been committed. The third 'verse' states that repentance must be internal and not an external act of rending garments. Thus, this verse proves that one can atone for sin without having to offer sacrifices that, in themselves, are undesirable. The 'verse' reinforces this notion. Thus (weeping and fasting) are not in themselves a goal but, rather, they symbolize the need for internal change and correction of one's actions. This being the case, one cannot interpret these acts as obligatory for atonement. 47 The phrase is probably based on one or But even if we interpret the 'quotation' as teaching us about the various means of atonement, one does not need to apply it to public acts of atonement since the 45 J. M. Baumgarten, ed., Qumran Cave 4.XIII. The Damascus Document (4Q266-273), DJD 18 (Oxford: Clarendon Press, 1996), 76-77. On the identity of the passages cited in this text as if they were biblical verses, see J. M. Baumgarten, "A 'Scriptural' Citation in 4O_ Fragments of the Damascus Document," JJS 43 (1992): 95-98. 46 See Baumgarten, "A 'Scriptural' Citation," 98; M. Kister, "On a New Fragment of the Damascus Covenant," JQR 84 (1993-94): 249-50. 47 This is also apparent from the similarity between this paragraph, which discusses the punishments for sect members who have sinned, and 1QS 3:8, which describes what someone who leaves the sect must do in order to return. In both cases it is clear that atonement and self-correction are solely dependent on internal change, and 1QS clearly hints that fasting is not essential for this type of correction. See below, pp. 144-45.
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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 56 and 57:
ANTIOCHUS IV EPIPHANES IN JERUSALEM
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ANTIOGHUS IV EPIPHANES IN JERUSALEM
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SHELAMZION IN QUMRAN: NEW INSIGHTS
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SHELAMZION IN QUMRAN 59 Pharisees,
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SHELAMZION IN QUMRAN 61 also alludi
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SHELAMZION IN QUMRAN 63 ["If you wi
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SHELAMZION IN QUMRAN 65 the same va
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SHELAMZION IN QUMRAN 67 pesher was
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DESCRIPTIONS OF THE JERUSALEM TEMPL
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COMMUNITY AND COVENANT
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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 102 and 103: THE CONCEPT OF THE COVENANT 91 the
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 150 and 151: COMMUNAL FASTS 139 law-breakers in
Page 152 and 153: COMMUNAL FASTS 141 It may also be r
Page 154 and 155: COMMUNAL FASTS 143 These excerpts s
Page 156 and 157: COMMUNAL FASTS 145 to suggest other
Page 158 and 159: THE COMMUNITY OF GOODS AMONG THE FI
Page 160 and 161: COMMUNITY OF GOODS 149 The two Gree
Page 162 and 163: COMMUNITY OF GOODS 151 summary repe
Page 164 and 165: COMMUNITY OF GOODS 153 no buying or
Page 166 and 167: COMMUNITY OF GOODS 155 Although the
Page 168 and 169: COMMUNITY OF GOODS 157 her husband,
Page 170 and 171: COMMUNITY OF GOODS 159 makes use of
Page 172 and 173: 4:36-37 to each as any might have n
Page 174 and 175: NATURAL SCIENCES AND THE SCROLLS
Page 176 and 177: THE GENETIC SIGNATURE OF THE DEAD S
Page 178 and 179: GENETIC SIGNATURE OF THE DEAD SEA S
Page 184 and 185: ANALYSIS OF MICROSCOPIC MATERIAL AN
Page 186 and 187: ANALYSIS OF MICROSCOPIC MATERIAL 17
Page 188 and 189: ANALYSIS OF MICROSCOPIC MATERIAL 17
Page 190 and 191: HOW NEUTRON ACTIVATION ANALYSIS CAN
Page 192 and 193: NEUTRON ACTIVATION ANALYSIS 181 Met
Page 194 and 195: NEUTRON ACTIVATION ANALYSIS 183 tai
Page 196 and 197: 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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