עיונים במגילת מקצת מעשי התורה ועולמה: הלכה, תאולוגיה, לשון ולוח

The article deals with the divergent aspects of the recently published Miqsat Ma'ase haorah (henceforth: MMT ). I. Qimron and Strugnell's Edition. A short assessment of their edition of MMT in the series DJD. II. The character of MMT and its historical and theological context. According to MM T the writer's group separated itself from the people, probably because of differences in laws, especially purity laws. This is reminiscent of Josephus' report concerning the Essenes {Jewish Antiquities XVIII, 19). The author of MMT , probably addressing himself to a Hasmonean ruler, does not doubt the legitimacy of the Hasmonean dynasty. MMT supplies us with important evidence that the problem of the Hasmoneans' legitimacy was not at stake at Qumran. This conforms with Pesher Habbakuk which blames the 'wicked priest' for wickedness, but not for usurping his position, and with the argumentum ex silentio of the whole Qumran corpus. The epistolary character of MMT might explain some of its traits: (1) any mention of God's name seems to be avoided; (2) biblical verses are cited paraphrastically, in a manner similar to rabbinic halakhah (according to the Palestinian Talmud); (3) 4sectarian' expressions are absent; (4) the style of the work is peculiar and differs markedly from all the other works found at Qumran. The representation of some halakhot may also be due to the fact that it is an outsider who is being addressed in this epistle. III. The halakhah in MMT and Sadducean halakhah. The article deals with Sussmann's suggestion, based on MMT , that the Essenes adhered to a Sadducean halakhic system. After considering arguments for and against this suggestion, it seems to the author that it cannot be proved at present. The points of affinity with Sadducean halakhah can easily be interpreted nah. The wording of the two statements concerning this topic in the Mishnah (Makhshirin 5:9; Taharot 8:9) must be very old, since both have their counterparts in MMT . (5) It is argued that the subject of MMT B.75-81 is intermarriage with gentiles, or proselytes and their de scendents, considered to be gentiles. The article deals also with parallels to MMT in the Testament of Levi (both Aramaic and Greek) and in the Book of Jubilees and with the law of kil'ayim in connection with marriage in the literature of the second Temple, rabbinic literature and early Karaite literature. (6) MMT C.5-7 as an interpretation of Deut. 7:25. (7) M M T C. 12-22 and the interpretation of Deut. 30:1-3 and 31:29 in Qumran and in the Book of Jubilees. (8) MMT C.27-32 as reflecting formulae of 'apotropaic' prayers. A detailed discussion is devoted to the affinity between this section and such prayers (especially those included in the Aramaic Testament of Levi and in the Book of Jubilees and the rabbinic prayer haskivenu) and its implications. V. The Vocabulary of MMT . It is demonstrated that the peculiar Hebrew vocabulary of this work can best be explained when related to Aramaic usage rather than to layers of the Hebrew language. This is of importance for a better understanding of the position of the Hebrew of the Dead Sea Scrolls in the history of the Hebrew language. VI. The Calendar. The calendar was included in MMT (section A) because it was a matter of dispute with the sect's opponents. The solar calendar of the Book of Jubilees and Qumran is a reformative calendar. It is argued that the account of the deluge in the Book of Jubilees still reflects the shift from the luni-solar calendar to the solar one. An index of the passages of MMT discussed in this article is given at its end. as non-Pharisaic rather than as an evidence for a halakhic system shared by the Sadduceans and the Essenes. IV. Studies in MMT . Some of the laws and theological statements in MMT are carefully scrutinized and the ancient origins of rabbinic halakhah, halakhic midrashim and prayer are demonstrated. (1) Laws concerning the burning of the red heifer in Qumran (in MMT and elsewhere) and in rabbinic literature and their exegetical basis. It is shown that rabbinic halakhic midrashim and texts from Qumran share the same exegetical methods and even common wording, even when deviating from each other in content. The difference between Pharisees and Essenes concerning the authority of the practice in older generations and of the teachers is also discussed. (2) The exegesis of Lev. 17:3 in Qumran. MMT sheds new light on the rabbinic exegesis of n biblical verse. The relationship between biblical exegesis and the biblical text at Qumran is scrutinized. (3) The blind and the deaf according to MMT and other works from Qumran. The reasoning given to this halakhah in MMT cannot be read into the Temple Scroll and several other Qumranic works. This deviation of MMT from the other Qumran compositions might be due to its halakhic dialogue with the addressee. (4) The purity of liquids poured from one vessel into another according to MMT and according to the Mishnah. The wording of the two statements concerning this topic in the Mishnah (Makhshirin 5:9; Taharot 8:9) must be very old, since both have their counterparts in MMT . (5) It is argued that the subject of MMT B.75-81 is intermarriage with gentiles, or proselytes and their de ־ scendents, considered to be gentiles. The article deals also with parallels to MMT in the Testament of Levi (both Aramaic and Greek) and in the Book of Jubilees and with the law of kil'ayim in connection with marriage in the literature of the second Temple, rabbinic literature and early Karaite literature. (6) MMT C.5-7 as an interpretation of Deut. 7:25. (7) M M T C. 12-22 and the interpretation of Deut. 30:1-3 and 31:29 in Qumran and in the Book of Jubilees. (8) MMT C.27-32 as reflecting formulae of 'apotropaic' prayers. A detailed discussion is devoted to the affinity between this section and such prayers (especially those included in the Aramaic Testament of Levi and in the Book of Jubilees and the rabbinic prayer haskivenu) and its implications. V. The Vocabulary of MMT . It is demonstrated that the peculiar Hebrew vocabulary of this work can best be explained when related to Aramaic usage rather than to layers of the Hebrew language. This is of importance for a better understanding of the position of the Hebrew of the Dead Sea Scrolls in the history of the Hebrew language. VI. The Calendar. The calendar was included in MMT (section A) because it was a matter of dispute with the sect's opponents. The solar calendar of the Book of Jubilees and Qumran is a reformative calendar. It is argued that the account of the deluge in the Book of Jubilees still reflects the shift from the luni-solar calendar to the solar one. An index of the passages of MMT discussed in this article is given at its end.