דין קרבן שלמים במגילת ׳מקצת מעשה התורה׳

In his article in Tarbiz, XLV (1996), pp. 375-388, E. Regev suggests an alternative completion to the text in 4QMMT B:9: Ύοάαί zevah ha-shelamim' instead of 'minhat zevah hashelamim\ In his opinion, the text is dealing with the eating of the thanksgiving cakes of the thanksgiving sacrifice and not with the eating of its cereal offering (which was not eaten at all!). This proposal raises a severe problem: The period during which the thanksgiving cakes are to be eaten is not specified in the Bible and the Sages deduced it from the law of the thanksgiving sacrifice itself. It is very probable that the author of the scroll made the same deduction, but if this is so, we can only conclude that there was another dispute between the sect and the Pharisees, i.e., concerning the period in which the thanksgiving sacrifice is to be eaten, which was the main dispute, the question of the cakes being only a logical consequence. Why then is there no reference in the scroll to this dispute? We therefore suggest an alternative completion: ׳ואף על תודת זבח השלמים שמניחים אותה מיום ליום ואף על מנחתה שהמנחה נאכלת על החלבים והבשר ביום זובחם , (And concerning the thanksgiving sacrifice which they leave over from one day to the following one, and also concerning its cakes. Because the cakes are to be eaten after the suet and the flesh [are sacrificed] on the day when they are sacrificed). In our opinion, the text is dealing with the eating period of the thanksgiving sacrifice as well as that of its cakes. We also suggest that this dispute was a consequence of a previous debate concerning the definition of 'a day' in the religious law: whether it begins in the morning or at nightfall the previous day.