By Paul Heger
A few literary expressions within the useless Sea Scrolls led students to allege that their authors professed a dualistic and deterministic worldview of Zoroastrian beginning and that the omission of Moses and Sinai from the Enoch writings evinces section in Jewish society marginalized the Torah, adopting Enoch s prophecies as its moral instruction. This examine demanding situations those allegations as totally conflicting with crucial biblical doctrines and the unequivocal ideals and expectancies of Qumran s Torah-centered society, arguing that students allegations are erroneously in accordance with analyzing historic texts with a latest attitude and motivated via the interpreter s own cultural historical past. The learn translates the appropriate texts in a fashion suitable with the presumed doctrines of historic Jewish authors and readers.
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Extra resources for Challenges to Conventional Opinions on Qumran and Enoch Issues
B as fifteen miles) and the same parameter from all sides (of Jerusalem), and Rabbi Eleazar, who is assumed to interpret another biblical verse and allows the delay for someone who, at the appropriate time, is outside the Temple precinct (m. Pes. :). Observing the different rabbinic interpretations of the biblical term ÷åçø, I doubt whether the urge to define and classify rabbinic midrash is productive, as elaborated in great depth by C. 37 The rabbis’ pragmatic approach, which permitted them to interpret identical biblical terms or verses in different ways, as we have observed in the examples cited above, impedes any overall defined categorization.
A citation from m. Ned. ”18 We observe that there is a marked difference between plain Torah ˇ We read, for example, in m. Seqal. ” It is then explained that in Lev : the term íùà is written three times, once with the extension äì “to God”; this expression constitutes an apparent contradiction. The íùà offering is consumed by the priests, as appears explicitly in Lev :–, but the term with the suffix “to God” implies that it should be burnt to God upon the altar. ” By an additional convoluted conjecture, the consequence of his midrash is applied to grant to the priests the skins of the holocaust offerings and the meat of the guilt offerings, despite the fact that all the cited verses refer indiscriminately to both guilt and sin offerings.
The rabbis, on the other hand, were not eager to increase the distinction between priests and Israelites, though they were aware of the flaw in their comparison: the priests are subject to many (exclusive) precepts, and therefore the difference in the shaving prohibitions could be another one of these exclusive regulations, perhaps conceived deliberately by God. As discussed earlier, the rabbis were influenced by various considerations in their halakhic decisions and, consequently, in their mode of interpretation.