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 research demanding situations those allegations as completely conflicting with crucial biblical doctrines and the unequivocal ideals and expectancies of Qumran s Torah-centered society, arguing that students allegations are erroneously in keeping with reading historic texts with a contemporary mind-set and stimulated through the interpreter s own cultural historical past. The learn translates the proper texts in a way appropriate with the presumed doctrines of historical Jewish authors and readers.
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Additional info for Challenges to Conventional Opinions on Qumran and Enoch Issues
A deduces from the same verse, by a midrashic method, that if an Israelite planted an Asherah, it must be put away and its wood cannot be used for another legitimate purpose; b. Tamid b deduces that one must not build any wooden structure in the inner Temple Court. 65 Qumran did not practice this comparative harmonizing method in this case, because there is a flaw in the analogy. 66 A comparison of commands relating to different groups, such as priests and Israelites, would be against God’s intention, as indicated by the two distinct commands.
It is permissible to teach him midrash, halakhot, and aggadot, because one may not receive payment for doing so, but he must not teach him Torah, because one may receive payment for this activity. 14 rabbinic and qumran interpretation systems study and its particular ùøãî midrashic interpretation. 21 Qumran also used ùøãî with a variety of meanings, according to context. In QS VI:, the phrase ãçé ùøãîá åèôùå22 is translated by Martínez as “they shall judge in an examination of the Community”; by Vermes as “.
On the other hand, Qumran does not harmonize by a hekesh-type comparison commands relating to issues with similar but not identical characteristics, as we shall see below in a parallel example. Lev : commands, “Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the Lord”; and in Deut : we read, “You are the children of the Lord your God. ” Both rules apply to all Israelites. ” According to these clear rules, Israelites must not shave the front of their heads for the dead, but priests must not shave their (entire) heads.
Challenges to Conventional Opinions on Qumran and Enoch Issues by Paul Heger
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