fit"
DOCUMENTS OF JEWISH SECTARIES
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DOCUMENTS OF JEWISH SECTARIES
VOLUME I
FRAGMENTS OF A ZADOKITE WORK
EDITED
FROM HEBREW MANUSCRIPTS IN THE CAIRO GENIZAH COLLECTION
NOW IN THE POSSESSION OF THE UNIVERSITY
LIBRARY, CAMBRIDGE
AND PROVIDED WITH
AN ENGLISH TRANSLATION, INTRODUCTION AND NOTES
O1*1 RV
\O**"
S! SCHECHTER, M.A., LITT.D. (CANTAB.)
President of the Jewish Theological Seminary of America in New York
Cambridge :
at the University Press
1910
Camtmigt :
PRINTED BY JOHN CLAY, M.A. AT THK UNIVERSITY PRESS
TO
THE HONOURABLE JACOB H. SCHIFF
pev ovv r\ /meyaXo-^v^ia olov /coffyios TK eivai
TWV
ARISTOTLE, Ethics.
PREFACE
THE two groups of fragments appearing herewith under the title of DOCUMENTS OF JEWISH SECTARIES, were all discovered in the Cairo Genizah, the greatest part of which is now in the possession of the Cambridge University Library, England, and marked as the Taylor-Schechter Collection. They are published here for the first time, each group in a separate volume. The first volume contains the group bearing the title FRAGMENTS OF A ZADOKITE WORK, which title was supplied by me on a hypothesis. The second volume reproduces FRAGMENTS OF THE BOOK OF THE COMMANDMENTS BY ANAN, which title was also supplied by me, but which may be accepted as a certainty. The importance of the first volume, which I have little doubt will prove a valuable contribution to the history of early Jewish Sects, suggested to me the advisability of furnishing the student with an English translation accompanying the text. The risk of giving a translation of such a defective text as the FRAGMENTS OF A ZADOKITE WORK unfortunately represent, was great indeed, and I was fully aware of it. This risk I felt not less when writing the Introduction and the Notes to the text, but I preferred to be blamed for my mistakes and be corrected, than be praised for my prudence of non-committal, which policy I do not always think worthy of a student. All I could do was both in the Introduction and in the Notes to call the attention of the reader to the unfortunate condition of our text. In the Notes in particular, I have especially marked many passages as obscure, the meaning of which was unclear to me. The literalness of the translation, to which I kept throughout, will, I believe, make the inherent shortcomings of the original fairly transparent. Words or phrases based on an emendation of the original which was evident to me are marked by asterisks. No student who has had experience in editing texts can fail to see at once that very little can be taken for certain, and the largest part of the commentary and the conclusions based on it in the Introduction can only be regarded as tentative.
The divisions into paragraphs were supplied by me, so as to enable the student to form some notion of the variety of matter touched upon in our fragments. I must further point out that by some oversight, which is excusable enough in view of the distance of my residence from the
vi PREFACE
place of publication, I had no opportunity to read the last proof of Text A of the first volume. I therefore collated this text again with the manuscript, and this collation resulted in a few new readings, which are incorporated in the Corrections and Additions at the end of the volume, to which especial attention is called. I have added also a facsimile of a page of text A and text B, thus offering an opportunity to scholars to make a fresh search in Genizah material. Nobody will rejoice more than I, if this should lead to the discoveries, though they be made " almost simultaneously," of fresh fragments, which will further elucidate the history of the sect, even should they prove to upset my theories.
Much less was the labour spent upon the second volume, D'DIDJIp PlXfiH "ISDC FRAGMENTS OF THE BOOK OF THE COMMANDMENTS BY ANAN. My contribution to its elucidation consists only in giving at the end of the text the necessary references to the Bible. Occasionally references will also be found to Dr A. Harkavy's Studien und Mittheilungen, part 8 (nViJlXnp 'tDlpS, 2nd part, St Petersburg, 1903). I have no further comment to make on it, as the subject does not fall within the province of my studies, except that I hope it will prove a valuable contribution to the early Karaitic literature, and form a subject of discussion by specialists.
In conclusion, it gives me much pleasure to record here my thanks to Professor Israel Friedlaender, of the Jewish Theological Seminary of America, in New York, and Professor Henry Maker, of the Dropsie College, in Philadelphia, who were helpful in furnishing me with translations from Kirkisani and other Arabic texts, quoted in my first volume. I have further to record here my thanks to Professor Alexander Marx, of the Seminary, who enriched this volume with many a suggestion. His experience in the reading of manuscripts proved also many a time of great aid to me. To my friend Norman Bentwich of London I am also under obligations for aid given to me in various directions. The Index was prepared by Mr Joseph B. Abrahams, Secretary of the Seminary, who was always at my call during the correction of the proofs, and to whom I express here my best thanks.
S. SCHECHTER. NEW YORK, June 1910.
CONTENTS
PAGE
PREFACE . v
INTRODUCTION ix
ENGLISH TRANSLATION AND NOTES xxxi
CORRECTIONS TO THE HEBREW TEXT Ivii
ADDITIONS AND CORRECTIONS TO TRANSLATION AND NOTES . lix
TITLES OF SOME OF THE WORKS QUOTED IN THE INTRODUCTION . Ix
INDEX TO BIBLE, APOCRYPHA AND RABBINICAL WORKS IN THE NOTES Ixi
HEBREW ORIGINAL i
PLATES
Facsimile of page I, Text A, to face p. i
„ „ „ 20, „ B, between pp. Ixiv and 2O
INTRODUCTION
THE two texts included in this volume reproduce the contents of two fragments in MS. coming originally from the Cairo Genizah and now in the possession of the University Library of Cambridge, England. They form a part of the Taylor-Schechter Collection, and bear the class-marks : T.-S. 10 K 6 and T.-S. 16 311. They will be designated here as Text A and Text B.
TEXT A extending from page r to 16 (inclusive) consists of eight leaves, or sixteen pages, measuring 8-| x 7^ in. The first four leaves, or eight pages, count 21 lines on each page, whilst the last four leaves (or eight pages) differ in the number of lines, pp. 9 — 12 having 23 lines. Pages 1 3 — 1 6 are mutilated at the bottom of each page, so that it is impossible to determine with any accuracy how many lines they may have had, but it was assumed in the notes that they contained 23 lines as the preceding four pages. The writing is ancient Oriental, in square characters, but rather stiff, and there is very little consistency in such letters as *, 1, the latter being occasionally so long as almost to be taken for a final |, whilst the * is sometimes so large as to be confused with a 1. The PI also greatly resembles the M, the left stroke reaching the roof of the letter, but this is a feature common to all ancient Oriental MSS. The MS. probably dates from the loth century. Here and there we have letters provided with Babylonian or Palestinian vowel-points (p. i, 11. 9, 10, 11, 18, 20, 21 ; p. 2, 11. u, 16, 19; p. 3, 11. 8, 9; p. 5, 11. 8, 12, 16, 21 ; p. 6, 11. 6, 13), but the latter seem to have been added by a hand of a more recent date. Some words are crossed through by the scribe (p. n, 11. 13, 16; p. 12, 1. .17), as indicated in the text. The MS. is possibly defective at the beginning and is certainly so at the end. Pages 13 — 16 are badly mutilated, both on the edges and at the bottom of the page. The MS. is also torn and obliterated in some other places, by which a few words or letters are affected1. Besides the missing pages at the end and at the beginning, there is a lacuna between p. 8 and p. 9, the MS. breaking up at the end of a line, and perhaps in the middle of a sentence. It is impossible to determine how many pages may be missing here. I have also indicated such a lacuna at the end of p. 1 2, but have subsequently
1 See texts and notes of p. 3, 1. 2 ; p. 6, I. 19 ; but especially the text and notes of the last four pages. S. (Frags. A & B) b
x INTRODUCTION
come to the conclusion to consider it as continuous. As will be seen from the Notes, we have here to deal with a very careless scribe, who not only may have had a very poor copy before him, but also disfigured his text in several places by his inability to read his MS. correctly (p. i, 1. 12; p. 3, 1. 7; p. 5, 1. 15; p. 8, 1. 3; p. 10, 1. 21 ; p. u, 1. 9; p. 13, 1. 6 ; p. 16, 1. 2, text and notes).
TEXT B, covering pages 19 and 20, consists of one leaf, or two pages, measuring 13^ x 8 in., written in square characters, but already with a tendency to cursive. Some words are also provided with Babylonian and Palestinian vowel-points (p. 19, 11. 2, 15, 34, 35; p. 20, 11. 2, 3, 7, 8, 11, 14, 16, 19, 20, 24, 33); other words, again, are cancelled by the scribe himself (p. 20, 11. 5- -6). It is undoubtedly of a later date than Text A (perhaps the iith or i2th century), but the scribe must have been more careful and also had a better copy before him. Perhaps it will be more correct to speak of it as another recension of the same Text, as the differences are of such a nature that they cannot always be accounted for by the mere careless- ness of the scribe of Text A or by such mere variants inevitable in two MSS. of the same text. This will be best seen by a comparison of the two texts, which on pp. 7 — 8 overlap each other, and the English translation of which appears in parallel columns.
Apart from the defective state of the MS. owing to age, or the careless- ness of the scribe, its whole contents, at least as they are represented by Text A, are in a very fragmentary state, leaving the impression that we are dealing with extracts from a larger work, put together, however, in a hap- hazard way, with little regard to completeness or order. This is particularly discernible in the legal part. Thus we have on p. 7, 1. 8 (= p. 19, 1. 5) a reference to the laws concerning vows, which is practically not taken up again till p. 16, 1. 5. Page 10, 11. 4 — 10, again forming the beginning of what we may call the constitution of the Sect and its organization, is suddenly broken off by laws bearing upon Levitical purity, covering about four lines, from which the scribe abruptly passes to Sabbath laws, covering the last ten lines of p. 10, and the whole of p. 11. Then he gives us another law of Levitical purity, covering about a line and a half, but followed by laws bearing upon the Sabbath, upon the relation of the Sect to heathens, upon dietary laws, taking up the larger part of p. 12 (from line 2 to line 15), and concluding with two Levitical purity laws, condensed in two short paragraphs (p. 11, 11. 15 — 18). It is here where he returns again to the constitution of the Sect and its organization, extending to about the end of p. 14; whilst pp. 15 and 16 represent laws relating to oaths and vows (p. 1 1, 11. i — 4) ; laws bearing upon the treatment of penitents (p. 15, 1. 5 to end) ; and again, laws relating to vows and free offerings to the altar. In other parts of the MS. we have the same
INTRODUCTION xi
feeling of abruptness and incompleteness ; as for instance, on p. 3, 11. 12 — 16, where we may assume that the reference to the seasons and festivals was followed by a lengthy exposition of the calendar of the Sect. Possibly the scribe omitted it as being in his view a mere repetition of the Book of Jubilees. Page 4, 1. 4, again, 5?T1S i"lJn etc., we could expect a list of the names of the leaders of the Sect, and their history ; but of this no trace is left in our text.
The language of the MS. is for the most part pure Biblical Hebrew. The first three pages rise even to the dignity of Scriptural poetry, though a good deal of it is obscured by the unfortunate condition in which the text is at present. But there are in it terms and expressions which occur only in the Mishna or even only in the Rabbinic literature dating from the first centuries of the Middle Ages. Such are :
t^nSl p. 2, 1. 9 ; p. 4, 1. 4; etc. ; cf. especially p, 6, I. 14. 13PI p. 3, 1. 10.
riN'-nn iiD"i p. 4, i. 21. rail m nN n«rn p. 5, 1. 7. nnyn p. 5, i. 9.
y&h 13T p. 10, 1. 3. B>OB71 h&l p. io, 1. 14. D»3B>oS p. io, 1. 19. plOn p. io, 1. 22. 113103 p. n, 1. 8. 'U and D'tt (in the sense of the Gentiles) p. n, 1. 13 and p. 12, 1. 9. IJWTl'? p. n, 1. 20. S>NTO' Tan
P. 12, i. 8. POM p. 14, i. 20. pipno p. 16, 1. 2. minn ema p. 20, 1. 7.
The term ninjTOn JV3 (p. 11, 1. 22) for a place of worship, even suggests a much later influence. It is, however, not impossible that all such expressions pointing to a later date are mere substitutions by the later scribe for the original terms. The term ^1D again (p. 7, 1. 6, etc.), occurring frequently in the sense of custom (=jnjD or tSSB'ZJ), is almost entirely unknown otherwise in the Hebrew literature. Strange also is the way in which citations from the Scriptures extending over the greatest part of the Bible are introduced without regard to strict consistency. The usual T53N3B' is entirely absent and replaced by "ON TON3, or 'X TON1 (p. 4, 1. 20 ; p. 7, 11. 8, 14, 16; p. 9, 1. 2; p. 1 6, 11. 6, 15; p. 20, 1. 1 6), followed occasionally by the name of the prophet, as ITOO "ION, or 'N JTO01 (p. 5, 1. 8 ; p. 8, 1. 14 ; p. 19, 1. 26) or nye?" "ION TON (p. 6, 1. 7) or StpflV tax TON (p. 19, 1. 1 1). Some- times, we have even SN "TDK TON or ^N ION TO&O (p. 6, 1. 13 ; p. 8, 1. 9; cf. p. 9, 1. 7). The same expression is also used with reference to the Pseudepigrapha 3pJP p ^ DIT^ ION TON2. In other places we have the more familiar mro TON3 or 3in:D or 1*3 3in3 (p. 5, 1. i ; p. 7, 1. 19 ; p. 9, 1. 5 ; p. 11, 11. 17, 20; p. 19, 11. i, 7). Sometimes, however, we have embedded whole groups of verses from the Scriptures without any introductory formula whatever, which in some places at least may be due to a mere clerical error (p. 5, 1. 13 ; p. 8, 1. 2). Altogether, the quotations from the Scriptures
2 See also with reference to other non-Canonical books, p. 8, 1. 20; p. io, 11. 9, io.
xii INTRODUCTION
are seldom correctly given, so that sometimes the source is hardly recogniz- able (p. 2, 1. ii ; p. 5, 1. 14 seq. ; p. 7, 1. 1 1 ; p. 8, 1. 3). As a rule these deviations from the Massoretic text are mere textual corruptions of a care- less scribe and not to be explained by the variae lectiones suggested by any known version, or quotation by any ancient authority. A specially noteworthy feature to which attention should be drawn is the absence of the Tetragrammaton or any other Biblical appellation for God besides ?N, which is consistently used in both texts.
The contents of the MS. are in their present state about equally divided between Hagada and Halacha. The first part (pp. i — 8), dealing largely with matter of an historical and doctrinal nature, and the second part being chiefly occupied with subjects of a rather legal character. The Hagada as well as the Halacha represent apparently the constitution and the teachings of a Sect long ago extinct, but in which we may perhaps easily detect the parent of later schisms with which history dealt more leniently.
The defective state of the MS. and the corrupt condition of the text in so many places make it impossible to draw a complete picture of the Sect. Yet what remains offers us a few distinct features and salient points enabling us to catch a few glimpses of the history of the Sect, its claims and its relation to the rest of the nation.
First, as to its history : After the completion of 390 years, forming the End of the Wrath (p. i, 1. 5) or as it is termed in another place, "the end of the desolation of the land " (p. 5, 1. 20), begun with the delivering of Israel into the hands of Nebuchadnezzar, the King of Babylon, God, we are told, made bud from Israel and Aaron a branch to inherit his land (p. i, 11. 6, 7). This would bring us to within a generation of Simon the Just, who flourished about 290 B.C. For twenty years, however, closely following the End of the Wrath, Israel was blind, groping its way, because of the evil effects of the erroneous teachings (or waters of lies) of the Man of Scoffing, who led Israel astray. This brings us into the midst of the Hellenistic persecutions preceding the Maccabean revolt (about 176 B.C.). But at last, as it would seem, this scion from Aaron and Israel overcame all difficulties, and was recognized as the Teacher of Righteousness whose mission is to make Israel walk in the ways of God (p. i, 1. 11, and also p. 6, 1. 1 1 ; p. 20, 1. 31), and to undo the evil wrought in a former generation (p. i, 1. 12 and notes).
This Teacher is also called the "Only Teacher," or the "Only One" (p. 20, 11. i, 32), and is identical with "the Lawgiver who Interprets the Law" (p. 6, 1. 7) referred to in connection with the princes and nobles "who went forth out of the land of Judah " (p. 6, 11. 5, 6, 8). The activity of these latter, though representing both Aaron and Israel (p. 6, 11. 2, 3),
INTRODUCTION xiii
consisted only in continuing and carrying out the precepts (p. 6, 1. 9 nippinOl)3 of the Lawgiver, in which they were " to walk in them for all end of the wickedness" (p. 6, 1. 10, text and notes). This seems to be the period intervening between the first appearance of the Teacher of Righteousness (p. i, 1. u) (the founder of the Sect) who was gathered in4 (or died), and the second appearance of the Teacher of Righteousness who is to rise in "the end of the days" (p. 6, 1. 11, text and notes). Moreover, the Only Teacher, or Teacher of Righteousness is identical with ITEJ'lD or the Anointed One from Aaron and Israel, whose advent is expected by the Sect through whom He made them know His holy spirit (p. 2, 1. 12), and in whose rise the Sect saw5 the fulfilment of the prophecy, "there shall come a star out of Jacob" (p. 7, 1. 18 ; cf. note 18). Apparently this Anointed One was rejected by the great bulk of the nation who "spoke rebellion" against him (p. 5, 1. 21 ; p. 6, 1. i). What must be especially noted is that the Messiah of the Sect is a priest, a descendant from Aaron and Israel6. Of a Messiah descending from Judah, there is no mention in our text7. Indeed, "after the completing of the end... one shall not join the house of Judah," whilst the princes of Judah, the removers of the bound, will be visited by the wrath of God (p. 4, 1. 1 1 ; p. 8, 1. 3, text and notes). Among these princes, King David is also included, who is held in slight estimation by the Sect (see below, p. xvii). As a contrast to and substitute for David, and his dynasty, the Sect put up Zadok, and his descendants (the sons of Zadok).
These differences, in addition to those still to be discussed, led to a complete separation of the Sect from the bulk of the Jewish nation. We are further told that they left the land of Judah for the North, and settled in the city of Damascus (p. 6, 1. 5; p. 7, 1. 19; p. 8, 1. 21 ; p. 19, 1. 34; p. 20, 1. 12). They emigrated there under the leadership of the Star (p. 7, 11. 18, 19), where they established a New Covenant8. Unfortunately, there is a lacuna in our text at the end of p. 8, where the story of the Sect in Damascus was probably continued, but we gather from another passage that the Only Teacher found his death in Damascus, but is expected to rise again (p. 19, 1. 35 ; p. 20, 1. i ; cf. also p. 6, 1. 1 1). This disappearance, as it seems,
3 The meaning of the word is not quite certain, these places, unless it indicates that the mother of but the sense seems to be " the legislative rules the Messiah will descend from a lay family. As it laid down by the ppiro." appears from p. 6, 11. 2, 3, the Sect insisted that the
4 The death, or the gathering in of the Teacher is lay element should be represented in all important stated in p. 19, 1. 35 ; p. 20, 1. 1. See also p. 20, 1. 14. functions.
5 Seep. 12,1. 23 (pnN-niB'D), p. 19,!. 10 (rWD 7 Cf. Test. Reuben 6 8, and Introduction of pnx), p. 20, 1. i (pnXD irs^D), which latter reading Dr Charles, p. xcvii.
is supported by p. i, 1. 7. In p. 14, 1. 19 the word K See p. 6, 1. 19 and references given there, and rP5?O or mct3 was probably torn off. p. 8, 1. 21.
6 Rather obscure is the meaning of bsiB"l in all
xiv INTRODUCTION
led to backsliding and apostacy from the Sect, but the backsliders were expelled from the Congregation, and admonished to come back to the Station of men of perfect holiness (p. 20, 11. 3, 4 and 5). In case they persisted in their apostacy, they and their families had no longer a " share in the House of the Torah " (p. 20, 11. 10, 13). They are regarded as the men of scoffing (p. 20, 11. 10, 1 1), and are cursed by the saints of the Most High (p. 20, 1. 8), and no one is to associate with them in wealth and in work (p. 20, 1. 7). Neither these apostacies, however, nor the death of the Only Teacher, affected the fortunes of the Sect to such a degree as to be followed by its immediate extinction. Apparently the Sect continued its existence for a considerable time after these events had taken place. The Sect was constituted of four estates: Priests, Levites, Israelites and Proselytes (p. 14, 11. 3, 6). Its government, however, was placed in the hands of the first three estates (p. 10, 11. 4, 5)9 consisting of a body of ten men selected of the Congregation, in which the tribe of Levi and Aaron were represented by four and the Israelites by six men (p. 10, 11. 5, 6). Only men between the age of twenty-five and sixty were eligible, who had to be learned in the Book of the Hagu and in the foundations of the Covenant (p. 10, 11. 6 — 8). At the head of the governing body stood two men, the one a regular priest whilst the other bore the title of Censor Op30) an office otherwise unknown in Judaism (p. 13, 11. 2, 5, 6 ; p. 14, 11. 6, 8). The priest, who had to be a man between thirty and sixty, was expected to be learned in the Book of the Hagu, in all the laws of the Torah (p. 13, 1. 2 ; p. 14, 11. 8, 9), and a part of his office was to record in writing all the members of the settlement by their names in the following order : Priests, Levites, Israelites and Proselytes, as well as to give decisions in certain cases (p. 14, 1. 6; see also p. 13, 1. 5). More important were the functions of the Censor, who had to be a man between thirty and fifty, and who perhaps, as a rule, represented the lay element10, giving instruction "to the many" (p. 13, 1. 7) which he even imparts to the Priest (p. 1 3, 11. 5 — 6). He is to be first consulted in the case of admission of new members wishing to join the Sect, and to examine them, and to give them their place in it (p. 13, 11. 11 — 12). Offences com- mitted by members of the Sect are reported to him, and penitents are apparently to apply to him for readmission (p. 9, 1. 18 seq., and p. 15, 1. 7 seq.). Every litigation and controversy is also brought before him (p. 13, 11. 14, 15)", and together with the Judges, he administers the monthly offerings of the Congregation, out of which the needy and the aged are to be supported
!l No representation from the proselytes is tendency of the Sect to have the lay element
mentioned there. represented in all their important offices.
111 This is the impression one receives from p. 13, " See p. 15, 1. 13, where the text, however, is
11. 5, 6, where the Censor is put in contradistinction defective, to the Priest. See above, p. xiii, note 6, for the
INTRODUCTION xv
(p. 14, 1. 13 seq.). We must assume that a governing body consisting of ten Judges was only required in the case of larger settlements. Their jurisdiction was very extensive, they having the power to inflict capital punishment and banishment on the members of the Sect, besides determining the regular civil cases (p. 9, 1. 10; p. 10, 1. i ; p. 12, 1. 4), but at least a Priest and a Censor were considered a necessity as soon as the population counted at least ten members. If the Priest is not "tried," a Levite takes his place (p. 13, 1. 3).
In this manner the Sect organized itself in various cities (p. 12, 1. 19) or camps (p. 7, 1. 6 ; p. 14, 1. 3), forming there congregations or assemblies (p. n, 1. 23 ; p. 12, 1. 6 ; p. 13, 1. ii ; p. 14, 1. 10). One city, however, seems to have been set apart as the City of the Sanctuary, the inhabitants of which were submitted to a rigorous observance of certain laws connected with Levitical purity (p. 12, 11. i, 2). Perhaps it was in this Sanctuary that the altar was placed in which regular sacrifices were brought (p. 11, 1. 17), whilst the other settlements were only provided with a house of worship, which also had to be avoided by the unclean (p. n, 1. 22).
Thus far, the history and the constitution of the Sect as suggested by our MS. We come now to its teachings. That the Sect accepted the Canon of the Old Testament needs no further proof. This is clear enough both from its tenets and practices, regulated after the injunctions of the Scriptures as understood by the Sect. In the Halacha as well as in the Hagada we have constant citations from and allusions to almost all the parts of the Scriptures. One of the most important tenets of the Sect bearing upon the Messianic belief is largely based on a passage from the Prophets (p. 3, 1. 21 ), who are further cited in the polemics against its opponents (p. 4, 1. 13 seq. ; p. 5, 1. 13 ; p. 7, 1. 14, etc.). For the practice, of course, it is the Pentateuch which is considered the main authority, cited under the term of Torah, min or min MK'O or mim "ISD (see, for instance, p. 5, 1. 2 ; p. 7, 1. 7 ; p. i 5, 1. 2 ; p. 16, 1. 5 ; p. 20, 1. 13), and forming the particular object of interpretation; though in contradistinction to the Rabbinic usage, the Sect occasionally also derives norms for the practice from the prophetic writings (p. 9, 11. 9 — 10, text and notes).
But besides the collection of the Books forming the Canon of the Old Testament, the Sect seems also to have considered as sacred certain " external writings," forming a part of the Psetidepigrapha. This can be said with certainty of the Book of Jubilees, which is once quoted by its full name as the Book of the Divisions of the Seasons (p. 16, 1. 3 D^n^H mpTTlO "iSD), but to which reference is more frequently made without giving the name (see Index sub Book of Jubilees). The same may also be maintained with fair certainty of the Testaments of the Twelve Patriarchs, to a portion of which, the Testament of Levi (p. 4, 1. 15), at least, we have a fairly distinct reference, whilst there are
xvi INTRODUCTION
also other allusions to it (see Index). Besides these books still extant, though not exactly in the same shape as they have come down to us, the Sect must have also been in possession of some Psetidepigrapha now lost. This is evident from the reference to Yochaneh and his brother, who opposed Moses on the occasion of Israel's first redemption (p. 5, 11. 17 — 18, text and notes). In another place we have an allusion to "the Word which Jeremiah has spoken to Baruch, the son of Neriah, and Gehazi, the servant of Elisha " (p. 8, 11. 20, 21), which suggests the existence of Pseudepigraphic works ascribed to these Biblical personages and considered authoritative by the Sect. Perhaps some canonical importance was also given to the IHnPl "ISO (p. 10, 1. 6, and p. 13, 1. 2), the nature of which is not quite clear. It does not seem to be identical with the Pentateuch, as this latter is, as pointed out above, cited under the regular title of min (see above, p. xv). Together with the OTl 1SD are also mentioned the Foundations of the Covenant, JTHSn H1D"I IJnn "13D2 (p. 10, 1. 6). This might suggest that the Sect was in possession of some sort of a manual containing the tenets of the Sect, and perhaps also a regular set of rules of discipline for the initiation of novices and penitents.
The loyalty to the Prophets on the one hand, and the recognition of the Book of Jubilees and other Pseiidepigrapha as authoritative writings, mark the Sect with special features distinguishing it both from the majority of Jews (as represented by the Pharisees), and from the Samaritans, the most ancient Sect in Israel ; the former being hostile to all the books not forming a part of our present Canon, and the latter rejecting even the authority of the Prophets.
Another point of supreme importance separating them both from Jew as well as Samaritan is the regulation of the calendar. The Sect looks upon itself as the remnant unto which God revealed " the hidden things in which all Israel erred : His Holy Sabbaths and His glorious festivals, the testimony of His righteousness and the ways of His truth and the desires of His will which a man shall do and live by them" (p. 3, 11. 13 — 16 ; cf. p. 6, 11. 18 — 19). It need hardly be pointed out that this passage is a mere paraphrase of the passage in the Book of Jubilees: "And all the children of Israel will forget, and will not find the path of the years, and will forget the new moons, and seasons, and Sabbaths, and they will go wrong as to all the order of the years12." The "hidden things" are, in the Book of Jubilees, disclosed to the Sect by a special revelation13, but the calendar .of this Pseudepigraphic work differs in the most important essentials both from that of the Pharisees and from that of the Samaritans (see below, p. xx).
It is, however, the Pharisees, in particular, against whom the polemics of
12 See Jub. 6 34 seq., to the end of the chapter. 13 See Jub. 6 3.
See also Ch. 23 19.
INTRODUCTION xvii
the Sect are directed. They are, as it seems, dubbed as "the builder of the wall," or "fence," referring probably to their motto, "Make a fence to the Torah" (p. 4, 1. 19; p. 8, 1. 18, and p. 19, 1. 31, text and notes). The accusations the Sect brings against their antagonists are both of a general and of a specific nature. They are denounced in our Text as transgressors of the Covenant, removing statutes and given to persecution of the righteous, and despising the upright whom they turn over to the sword, against whose soul they gather (p. i, 11. 20, 2i)14. They are the children of destruction, and, at least implicitly, they are accused of appropriating moneys belonging to the Sanctuary, robbing the poor, making the widows their prey, and murdering the orphans (p. 6, 11. 15, 16).
The adduced reproaches are of a general nature, forming in the main a mere paraphrase of certain Scriptural verses applied by the Sect without much discrimination to their opponents (notes to p. i, 1. 20; p. 6, 1. 16, etc.). There is also to be taken into account that the parallel passages as offered in p. 8, 11. 5 — 9, suggest that these accusations can hardly be applied in their entirety to the Pharisees. For we have there also the complaint that their antagonist "cast off restraint with an high hand to walk in the ways of the wicked." But as is clear from the context these "wicked" can be none else but the Greeks15. The denunciation must accordingly refer to the Hellenistic Party, in part, at least, unless there are some words missing in our Text. But we have, as already indicated, accusations of a very specific nature, and these leave no doubt that the object of the Sect's general abuse was mainly the Pharisees. The first of these accusations is polygamy, the opponents of the Sect being ensnared by two (wives) described in our text as "fornication" (p. 4, 11. 20, 21). It is in this connection that David (who married eighteen wives) is ruled out of court as one ignorant of the contents of the Law, which was only discovered with the rise of Zadok
(P- 5- 11- 2, 3. 5)-
This prohibition, as it must be specially pointed out, extends also to divorce, or rather to marrying a second wife, as long as the first wife is alive though she had been divorced16. This is followed by another accusation that
14 The "man of scoffing who dropped to Israel term the writer used the word jV for Rome (which
waters of deceitfulness " (or lies) (p. i, 11. 14, 15 ; latter does not occur in the Bible) without any
p. 4, 1. 10, note 10 and p. 8, 1. 14) and is the cause regard to accuracy.
of all these evils, is perhaps identical with the lo See notes to p. 4, II. 20, 21. Cf. also p. 7, 1. i ;
Commanding One of p. 4, 11. 19, 20, of whom the p. 8, 11. 6, 7. About the prohibition of polygamy
same metaphor (!fDD) is used, and is, as apparent among the Samaritans, see Kirchheim, p. 20. Cf.
from the context, responsible not for new revela- Montgomery, p. 43. According to the evidence of
tions but for false interpretation of the Law. Is he R. Eleazarb. Tobiah in his Lekach Tob to Deut. 21
the head of the men of scoffing of p. 20, 1. 1 1, who 5 (p. 35 6, ed. Wilna), the Karaites also forbade
are the special opponents of the New Covenant ? marriage with two women (cf. Poznanski, Revue, 45,
16 See p. 8, 11. 9 — 11, ]1» '3^13 5W1, unless we p. 186). About the Zadokites, see below, p. xix. should assume that in his preference for a Scriptural
S. (Krags. A & B) C
xviii INTRODUCTION
their opponents " defile " the Sanctuary, inasmuch as they do not separate according to the Law, and neglect (according to the interpretation of the Sect) certain laws concerning !TTJ (p. 5, 11. 6, 7). Then a protest follows against the permission to marry one's niece, accompanied by an argument proving it to belong to the forbidden degrees (p. 5, 11. 7 — n). But, both the case of mj and not less this case of J1VTJ? belong to the group of laws forming the subject of the most heated controversies between the Samaritans and the Karaites on the one side, and the Pharisees (or Rabbinic Judaism) on the other17. The point at issue in the law of PH3 is not given by our author, but in that of nV*TJ? he agrees with the Samaritans and Karaites, and we may conclude that this is also the case with mj. Likewise, the laws concerning the Sabbath, that play such an important part with the Sect, agree in the main with those given in the Book of Jubilees, to which also the Samaritan and the Karaitic codes offer some important parallels, but they differ in many respects from the Pharisaic practice18. The few dietary laws, again, as well as laws relating to Levitical purity contained in this Text, show a strong divergence from the Pharisaic custom19; and the same may be remarked of the laws bearing upon the annulling of vows which the Sect seems to forbid altogether20.
The annals of Jewish history contain no record of a Sect agreeing in all points with the one depicted in the preceding pages. But sufficient traces and traits seem to have been left of it in the accounts of the earlier sects to justify us in advancing an hypothesis towards its identity. I am thinking of the Sect of the Zadokites to which reference is to be found in the early Karaitic writings. Thus, we are told by Kirkisani in his Book of Lights and the High Beacons (written about 637), " Zadok was the first who exposed the Rabbanites and contradicted them publicly. He revealed a part of the truth and composed books in which he frequently denounced the Rabbanites and criticised them. But he adduced no proof for anything he said, merely saying it by way of statement, except in one thing, namely, in his prohibition against marrying the daughter of the brother, and the daughter of the sister. For he adduced as proof their being analogous to the paternal and maternal aunt21." Now, this description of the Zadok book well fits our Text which, in its Hagada, is largely polemical, whilst its Halacha affords little else than mere statements. A real argument and refutation of the opposite opinion we have only, as stated by Kirkisani, in the case of prohibiting the marriage with one's niece, which struck Kirkisani the more, as use is made there of the
17 See notes to p. 5, 11. 6 — n. defective in that place that the meaning must be
'* See notes to p. n, 11. I, 2, 9, 13 — 15, 16, 17. considered doubtful.
111 See notes to p. 12, 11. 11— 18. 2l See Kirkisani, p. 283.
-" See notes to p. 16, 11. 6—13, but the text is so
INTRODUCTION xix
interpretary rule of Analogy or B'pTl with which the Karaites operate so much in their marriage laws22.
Of the laws peculiar to the Zadokites, only two are recorded by Kirkisani. The one is that they "absolutely forbade divorce, which the Scriptures permitted23." In the chapter, again, treating of Jesus, and his followers, the Nazarenes, he remarks, "Jesus forbade divorce as the Zadokites forbade it24." A similar remark he has about Obadiah of Ispahan (or Abu- Isa), who "forbade divorce as the Zadokites and the Nazarenes forbade it -•'.'''
Hadasi's evidence is to the same effect, namely, that Obadiah of Ispahan (or Abu-Isa), like the Zadokites, forbade divorce in all cases ; which, he declares, is not in agreement with the word of God. In a similar manner, he expresses himself in another place, where he censures the religion of the Zadokites for the same prohibition as being against the Scriptures26. But as pointed out above, this is just the view of the Sect which regarded a second marriage during the lifetime of the first husband, even after divorce, as fornication. (See above, p. xvii.)
The second law which Kirkisani attributes to the Zadokites and to which he likewise objects is in connection with the calendar. "They (the Zadokites) also fixed all the months at thirty days each. It is possible that they relied in this on the story of Noah. Again, they excluded the day of the Sabbath from the sum of the days of the feast of Passover, so as to make them seven days besides the Sabbath. In the same way also with the feast of Tabernacles27." Hadasi practically repeats the same fact without adding anything fresh to it-8.
What is meant by the story of Noah, we learn from another place in Kirkisani, and from Japheth's Commentary to Gen. I 14, and Lev. 25 5. According to this testimony the Zadokites or Zadok made reference to the account of the deluge which lasted 1 50 days (Gen. 8 3), beginning with the i;th of the second month (Gen. 7 u) and ending on the i;th of the seventh month (Gen. 8 4), thus covering five months. This proves that each month counted thirty days29. The same argument is indicated in the paraphrase which the Book of Jubilees gives of Gen. 8 3, "And the water prevailed on the face of the earth five months — one hundred and
22 See p. 5, 11. 8 — 1 1. The only other place where schichte der Judett, vol. v. pp. 156, 405.
the Sect adduces something like an argument in an 26 See Hadasi, Alphabeta, 97, 98. Cf. Geiger's
Halachic question, is p. 4, 1. 21 and p. 5, 1. i, but Zeitschrift, 1836, p. 99.
in this point the Karaites differed as much from our -7 See Kirkisani, p. 304.
Sect as the Rabbanites, as we shall see presently, K See Alphabela, 97, 98. Cf. Poznanski, J, Q. R.
whilst Kirkisani only speaks of the criticism of the x. p. 265, note !.
Rabbanites. w See Kirkisani, ibid. With reference to Japheth,
23 See Kirkisani, p. 304. see Poznanski, Revue, vol. XLIV. p. 177, and
24 See Kirkisani, p. 305. J. Q. R. x. p. 265, note i. Cf. also Ibn Ezra to 26 See Kirkisani, p. 311. See also Gratz:s Ge- Gen. 8 3.
C2
xx INTRODUCTION
fifty days30." Now, the fixing of the calendar is just one of the most important points in which this schism showed itself. The Sect (as we have seen, p. xv) accepted the calendar given by the Book of Jubilees, which at once separated them both from Jew and Samaritan. But as we learn from these documents, the difference consisted chiefly in the fact that the Book of Jubilees accepted the solar year of twelve months, of thirty days each, and four intercalary days31. It is true that our Fragment contains no distinct reference either to the thirty days or to the argument from the story of Noah. But we must never forget that our Text consists, as explained above, only of extracts from a larger work (see above, p. x), and it is easily possible that Kirkisani was in possession of this larger work, whilst the scribe of our text, in his careless manner, thought it sufficient to indicate, in a general way, the existence of serious differences in the calendar between the Sect and its opponents, but omitted the details as known from the Book of Jubilees. It is also possible that our copyist relegated these details to the Halachic part, represented in our MS. only by a fragment, just as he did with the laws relating to the Sabbath, or to the annulling of vows32, whilst Kirkisani was in the possession of a complete copy. On the other hand, when a certain Karaite, Hasan ben Mashiach, in his controversy against R. Saadya (with regard to the calendar) attested that " the writings of the Zadokites are known among people, but they contain nothing of what that man (Saadya) mentioned ; that there are in the writings of the Zadokites (various) things in which they differed from the Rabbanites in the Second Temple, with regard to sacrifices, etc., but there is not even a single letter like that which the Fayyoumite reported33," we may assume that
30 See Jub. 5 27. (Lev. 23 11 — 15, see Jub. 15 r, text and notes) to
31 See above, p. xvi. This would agree with mean the whole feast of Passover, and ignoring the Beer's interpretation of the calendar of the Jubilees, Sabbath of the Passover which the Zadokites, as in his Das Buck der Jubilden (Leipzig, 1856). we have seen, do not count, the sheaf-waving would See Jub., the whole of ch. 6 text and notes, and take place on the 23rd, and the feast of Shabuoth references given there to the various explanations would thus (allowing in accordance with Beer of the calendar of the authorof the Book of Jubilees; 30 days for both Nissan and lyar) fall on the I2th to which is only to be added Epstein's discussion of of Sivan, which agrees with the Falashic tradition, this subject in his Eldad ha-Dani, pp. 155—161, 32 See, for instance, p. 6, 1. 18, and cf. p. 10, 1. 14 but which is practically only a risuine' of his article to end of p. 1 1. Cf. also p. 7, 1. 7 and p. 16, 1. 6 seq. in the Revue referred to by Dr Charles. Epstein's 33 See Poznanski, Revue, vol. XLIV. pp. 176, 177. suggestion that the Book of Jubilees has two Cf. also his Karaite Literary Opponents of Saadaya kinds of years, an ecclesiastical year and a civil Gaon, pp. 15, 16. See also Hilgenfeld, Kelzer- year, settles, it is true, many a difficulty in the text geschichte, p. 160, note 271, and reference given of the Book as it has come down to us. Hut it is there to Geiger. How confused and contradictory not impossible that the original reading which was the notions about the Zadokite calendar were, is in possession of the Sect differed greatly from the also clear from another passage of an earlier Karaite present text. We have only to assume that in the who thought that they began the month on the 1 5th case of Shabuoth, the Sect did not press the fifteenth after the New Moon, when the moon is in its full of the month, taking it to mean the middle of the strength. See Poznanski, Revue, vol. XLIV. p. 172. month or near it. Assuming the rOKTl mriOO
INTRODUCTION xxi
he had a copy something similar to ours in which the calendar differences were given only in a general way, while the Halachic part had more extracts relating to sacrifice than ours. The divergence between the testimony as to the nature of the Zadok books known to writers in the tenth century may thus be easily attributed to the difference in the texts used by the different scholars of that period. Our Text may thus, with good reason, be defined as containing extracts from a Zadok book, representing features contained in the copies of these authorities, but as it forms only extracts, these features are sometimes partly obscured ; whilst other features may be entirely eliminated. But this does not in any way contend against the likelihood of their being of Zadokite origin.
This likelihood is raised, in a measure, to a degree of certainty when we consider the fact that it is the Zadokites from which the Sect derived its spiritual pedigree. It is to a Zadok to which the Sect ascribes the merit of having rediscovered the Law, in which act he is favourably contrasted with David, who was ignorant of it (p. 5, 1. 5; cf. above, p. xiii). Who this Zadok was, of the many persons bearing this name in the Bible, it is impossible to say. At any rate, the impression is that he was a Biblical personage34. But it is not only to the remote past to which the Sect appeals ; the Zadokites or rather the Sons of Zadok, according to the Sect, form the "sure house of Israel," and are apparently connected with them who "held fast to the commandments of God," and who were in possession of the hidden things— of the calendar (p. 3, 11. 1 2 seq., 19 and 26). They are, indeed, those who remained loyal to the Sanctuary, the very chosen ones of Israel, called by name, that arose at the end of the days, and who apparently kept a Station Ifiyft, and were connected with the government of the Sect (p. 4, 11. i — 5; cf. also p. 2, 1. 9, text and notes). A book emanating from such a sect might plausibly be regarded as the writings of the Zadokites, or as a Zadok book.
The term Zadokites naturally suggests the Sadducees ; but the present state of knowledge of the latter's doctrines and practices does not offer enough points of resemblance to justify the identification of them with our Sect35. At present it seems to me that the only ancient Sect which comes here into consideration is the Dosithean, for our Sect has left so many
34 Perhaps we have here some reminiscence of both in the Hagada and in the Halacha of our
the well-known Hagada given by Rashi and Kimchi Sect features which strikingly recall the famous
in their commentary to 2 Kings 22 8. According hypothesis of Geiger regarding the Sadducees and
to this, King Ahaz during his reign burnt the the Old Halacha. But this hypothesis is still so
Torah, but they saved one copy which they hid undeveloped in its details, that it seems better to
between the rubble of the walls of the Temple, leave the subject in abeyance. It is a further and
which was discovered by the High Priest Hilkiah larger question whether we have to deal with a
during the reign of King Josiah when they were sort of counter-tradition or with an interpretation
occupied with the repair of the walls. claiming to go back to primitive Judaism.
86 It need hardly be pointed out that there are
xxii INTRODUCTION
marked traces on the accounts which have come down to us about the Dositheans that we may conclude that they were in some way an offshoot from the schism which is the subject of our inquiry. The accounts of the Dosithean sect are, as is well known, contradictory and confusing. They vary in date, in the characterization of the sect, and in the description of its origin. There is no need to reproduce them here, or to give the various attempts which have been made to explain them, or to reconcile their various contradictions. Yet almost all these accounts, contradictory as they may be in other respects, offer the one or the other traces of the characteristics of our Sect, which suggest, if not an identity with, at least the descent from our Sect, which should be noted here36.
Thus, the testimony of several early accounts of the Dosithean sect connects in some way or another the Dosithean schism with that of the Sadducees, or puts it at least chronologically very close to the latter. This feature reminds us strongly of our Sect, which derived its spiritual pedigree, as we have seen, from the Zadokites. Some accounts go even to the length of making Zadok a disciple of Dositheus, which we may take as a mere overstatement of the high antiquity of the Sect37. If Abul-Fath goes as far as to speak of a sect called Dustan, which arose in the time of Alexander the Great38, it may mean that the Sect claimed to have its origin in a parent sect dating from the Greek period preceding the Maccabean reign. This would fairly corre- spond with the claims of our Sect, which places the first appearance of its founder 390 years after the desolation of the Land by Nebuchadnezzar, which would bring us, as I have pointed out, to within a generation of Simon the Just, who flourished about 290 B.C. Such a date could easily be brought, it may be remarked in passing, into connection with the Zadok of the " Aboth d'Rabbi Nathan " who, according to Jewish tradition, was the disciple of Antigonus of Soko, the disciple of Simon the Just, and the originator of the Sadducean heresy39. I must, however, remark that I have my doubts about the integrity of the Text relating to this date. For our calculation would ne- cessitate the assumption that the author of our Text knew more of the Persian chronology than either the great majority of the Jews or the Samaritans, which is not likely. As pointed out in the notes to our Text, it is probable that we have to read (p. i, 1. 6) JD"lX instead of WT>& (49°) corresponding with the
39 For a general view of these accounts, see Oehler), I. 4, 5. Cf. Pseudo-Tertullian, I., text and
Hilgenfeld, Ketzergeschichte, pp. 155 — 161 (also notes. See also Epiphanius, I. 79. Abul-Fath also
Index, sub Dositheus), Nutt, Fragments of A places one Dosithean Sect before the Sadducees. Samaritan Targum, pp. 47—52, and Montgomery, * See Abul-Fath, p. 82. Cf. Montgomery,
The Samaritans, pp. 252 — 264. See also Kraus, p. 254.
article Dositheus, in the Jewish Encyclopedia, vol. M See " Sayings of the Jewish Fathers," Taylor,
iv., and reference given there. I. 2, 3, and ibid. Excursus, ill. p. in. See also
37 See Philaster (Corpus Haereseologici, i., ed. above, p. xii.
INTRODUCTION xxiii
seventy weeks of years of Dan. 9 2, 24. This cycle of years, however, as we know, is never exact, and may be adapted by any apocalyptic writer to any event in history which struck him as the great crisis in the history of the nation or even of his Sect. Such a crisis evidently took place when the Sect escaped to the North and sought refuge in Damascus (p. 4, 1. 2, and p. 7, 11. 13, 14). But no such occurrence is recorded in Jewish history40. We are practically left without any definite date. But at any rate, the claims of our Sect were for a very high antiquity, which further receives support from the reference in our Text, on p. 8, 1. n, to the head of the Kings of Javan. though our Text, in its present condition, shows Roman influences41. It is thus not to be wondered at if the Dositheans, as an offshoot of our Sect, made the same pretensions, and even exaggerated them.
Another point of contact between our Sect and the Dositheans is the calendar, both fixing thirty days for every month of the year42. The testimony of Abul-Fath is most emphatic on this point when he says, " They (the Dositheans) abolished the reckonings of their astronomical tables. All their months consist of exactly thirty days. They abolished the true festivals and removed the commandments of the fasts and the afflictions43." When Abul- Fath proceeds to say that they count the fifty days from the morrow after the Passover, as the Jews do, the similarity with the Jews probably consisted in this, that they interpreted the n3£}Tl mriQD (Lev. 23 1 1, 15) to mean the Feast (in contradistinction to the Sadducees who took that word to mean the Sabbath) ; but, on the other hand, they differed from the Jews in that they understood by it the last day of the Feast, or the seventh day of the Passover (see above, p. xx, note 31). Abul-Fath further bears evidence to the strictness of the Dositheans in their observance of the Sabbath, a fact which is also recorded with more or less variation by some Fathers of the Church. This is a feature which we observe also in our Sect, though the details given by Abul-Fath and the Fathers are not the same, and it may be that they have been misunderstood by the former44. The statement of Epiphanius is more general, when he says, "In the
40 One can only think of the conjecture of Juyn- the Pharisees could hardly relate to the Greek boll, in his Commentarii in historiam gentis Sama- times. As far as historical evidence goes, the ritanae, Leyden, 1846, according to which a number Pharisees could only have made their power felt at of Samaritans might have emigrated to Damascus, a much later date.
the capital of Antiochus Cyzicenus, their ally in the 4- See above, p. xix, as regards our Sect. With
wars with John Hyrcan, in which they were de- regard to the Dosithean Sect, see Pseudo-Clements,
feated, which took place somewhere between I28and Recognitions, II. 8. Cf. Hilgenfeld, pp. 37, 160.
106 H.C. Kirchheim, p. 9, gives this as a fact, but See also Abul-Fath, p. 82.
practically there is no authority for it whatever, w See Abul-Fath, p. 82. Cf. Montgomery,
except this guess by Juynboll. p. 254.
41 Forinstance, the office of the Censor, occurring 44 See Abul-Fath, ibid. Cf. our Text, p. 10, 1. 22 frequently in our Text. (See p. 9, 1. 18, and else- to p. u, 1. 17, text and notes. See also Epiphanius, where.) Suchanoffice,entirelyunknown to Judaism, ibid., and Origen, De Principles, IV. 17. In his could have been only borrowed from the Romans. statement there that they remained over the Sabbath We must also remark that these denunciations of in the same position until the evening, he probably
xxiv INTRODUCTION
same way they observe Circumcision and the Sabbath," by which he probably means their rigour in observing it45. When he further says, that " they have no intercourse with all people because they detest all mankind," we may readily recognize here the law of our Sect requiring the washing of the clothes when they were brought by a Gentile (because of contamination), and the prohibi- tion of staying over the Sabbath in the vicinity of Gentiles46. His statement that the Dositheans had their own forms of government is also borne out by any number of passages in our text in which the government of the Sect forms a special feature47. His statement, again, that they abstain from eating living creatures may have some connection with the law in our Text on p. 1 2, 1. u, which may perhaps be understood to imply that the Sect forbade honey, regarding it as Tin JO "1DK (a limb cut off from a living animal), which would agree with the testimony of Abul-Fath that they forbade the eating of eggs, except those which were found in a slaughtered fowl48. More difficult is it to know what Epiphanius exactly meant when he said that " some of them abstain from a second marriage, but others never marry." The text is not quite certain at this point. But may we not perceive in it, at least, an echo in some way of the law of the Sect prohibiting a second marriage as long as the first wife is still alive49 ?
What is more remarkable is that even in the dogmatic teachings of the Dosithean Sect, to which most writers attribute a somewhat gnostic aspect, placing the Sect practically outside the confines of Judaism, traces may be found strongly reminiscent of our Sect. Epiphanius is probably right when, against almost all the others, he maintains that the Dositheans believed in resurrec- tion50. The statement by most Fathers of the Church that the Dositheans denied the Prophets is probably only due to the confusion with the Samaritans. On the other hand, the assertion of Photius that Dositheus was particularly hostile to Judah, one of the twelve patriarchs, and that the Dositheans declared their founder to be the Messiah, is in harmony with the tendency of our Sect and the claims for their founder51. Sharastani's account that they recognized in Dostan the Star, and declared him as the Only One (which is the Messiah), recalls also the claims of our Sect who speak of their founder as the Star, and apply to him the name of the Only Teacher52. It may
confused it with another Sect. But see also Abul- 4!) See Epiphanius, ibid., and note 5. Cf. above,
Fath, 151 (Montgomery, 257), where we have some p. xvii, about our Sect.
similar statement regarding the adherents of Dusis, M See Epiphanius, ibid. See also Abul-Fath,
that if they travelled at all on the Sabbath, they 151 (cf. Montgomery, p. 257).
did not take their hands out of their garments. « See Photius, Bibliotheca, code 230. Cf. also
See Wreschner, p. 1 5. Hilgenfeld, p. 157, note 262, and Montgomery,
16 Epiphanius, ibid. p. 255, about Origen. Cf. above, p. xiii, about our 411 See Epiphanius, ibid., and see our Text, p. II, Sect.
"• 3, 4, 14. "5- 52 See Sharastani, pp. 258, 259. Cf. Montgomery,
17 Epiphanius, ibid. See above, p. xv. pp. 259, 260. See also Abul-Fath, p. 251, about ls See Epiphanius, ibid., and Abul-Fath, ibid. the peculiar term Yechdn (TIT).
INTRODUCTION xxv
further be suggested that it is not impossible that the term the " Standing One " (eorws, or stems) to be met in patristic literature in the accounts of Dositheus or Simon Magus, has its origin in the Men of the Station with whom we meet in our Text, and who were apparently looked upon as the leaders of the Sect53.
We may further remark here that the Falashas, whose connection with the Dositheans had already been suggested by Beer, show also certain features strongly reminiscent of our Sect54. To the feature of the calendar, reference has already been made above55. To this may be added the fact which we learn now from the Te-Ezaza Sanbat of the strong similarity of the Sabbath laws with those given in the Book of Jubilees, and hence also with those expounded in our Text56. The law, again, occurring in our Text, of submitting cloths brought by a Gentile to a special purification has a parallel in the testimony of several travellers, according to which the Falashas change their dress and take a bath after having come into contact with a Christian or a Mohammedan57. We know also that the Falasha law prohibited the marriage of a niece, threatening all the terrors of Hell for its transgression, which affords another point of similarity with the laws of our Sect58. Another point of agreement worth mentioning here is the tradition regarding Zadok's rediscovery of the Law, which may, as suggested above, be responsible for the claim of the Falashas that it was Azariah, the son of Zadok, who brought with him the scroll of the Law to Abyssinia39. The term, again, ninfiJJTl JV2, is strongly reminiscent of the Falashas' Mesgeed, and may perhaps be ascribed to the influence of some Falasha scribe. But on the other hand, it should not be forgotten that the Falashas hope for the restoration of Zion and Jerusalem, and their veneration for the House of David is strongly in contrast with the tendency of our Sect.
We may, then, formulate our hypothesis that our text is constituted of fragments forming extracts from a Zadok book, known to us chiefly from the writings of Kirkisani. The Sect which it represented, did not however pass for any length of time under the name of Zadokites, but was soon in
•'•'' See, for instance, Recognitions of Clement, w Seep, n, 11. 3 — 4, and Journal in Abyssinia,
Bk. I. chap. 72 ; Bk. n. chap. 7 and chap. 1 1. (Cf. by Samuel Cabot, London, 1834, pp. 174, 363. See
Hilgenfeld, p. 37) ; Clementine Homilies II. chaps. also the Falashas, J. M. Flad, London, 1869, p. 55.
22, 24; Homily XVIII. chap. 13; Hippolytus, M See the Baruch of the Falashas, edited by
Refutation, Bk. vi. chap. 12. Cf. our Text, p. 2, J. Haldvy, in the same collection, p. 203, and cf.
1. g, text and notes. above, pp. xvii and xviii. Altogether, this whole
64 See Beer, p. 56 seq. collection is still in need of a thorough critical
65 See p. xx, note 31. examination and comparison with the Pseudepi- M See Te-Ezdza Sanbat, J. HaleVy, Paris, 1902, graphic literature.
pp. 142, 143, and see above, p. xviii, n. 18, the •'*' See above, p. xxi. With regard to these claims, reference to the Sabbath laws in Jub. and in our see Bruce, Travels, London, 1805, vol. II. pp. 399, text. 407. See also Flad, p. 73.
S. (Frags. A >V 11) d
xxvi INTRODUCTION
some way amalgamated with and perhaps also absorbed by the Dosithean Sect, and made more proselytes among the Samaritans than among the Jews, with which former sect it had many points of similarity. In the course of time, however, the Dosithean Sect also disappeared, and we have only some traces left of them in the lingering sect of the Falashas, with whom they probably came into close contact at an early period of their (the Falashas') existence, and to whom they handed down a good many of their practices. The only real difficulty in the way of this hypothesis is, that according to our Text the Sect had its original seat in Damascus, north of Palestine, and it is difficult to see how they reached the Dositheans, and subsequently the Falashas, who had their main seats in the south of Palestine, or Egypt. But this could be explained by assuming special missionary efforts on the part of the Zadokites by sending their emissaries to Egypt, a country which was especially favourable to such an enterprise because of the existence of the Onias Temple there60. The severance of the Egyptian Jews from the Palestinian influence (though they did not entirely give up their loyalty to the Jerusalem Sanctuary), prepared the ground for the doctrines of such a Sect as the Zadokites in which all allegiance to Judah and Jerusalem was rejected, and in which the descendants of the House of Zadok (of whom indeed Onias himself was one) represented both the Priest and the Messiah.
This is the only workable hypothesis I am able to offer at present. But whatever its destiny — for the condition of our Text precludes certainty and invites difference of opinion — one result which I am about to state seems to me to be beyond any doubt. And this is that it is among the sects severed from the general body of Judaism in which we have to look for the origin of such Pseudepigraphic works as the Book of Jubilees, the Book of Enoch, the Testaments of the Twelve Patriarchs, and similar productions, — and not in Pharisaic Judaism.
This fact was recognized more than half a century ago by Beer, who thus expressed himself with regard to the Book of Jubilees : — " Its whole type is a peculiar one, and is apparently based on a sectarian foundation." But this is also the characteristic which may be applied to the Book of Enoch and the Testaments of the Twelve Patriarchs, which are so closely related to one another, all of which grew up on sectarian soil61. And surely this is the only possible view which could be formed of this class of writings by any scholar who has ever made a proper study of Rabbinic literature, such as the Mishna, the Talmud, and the "great Midrashim." Passing from these genuine Rabbinic
80 See F rankel's hypothesis in the Monatsschrift, ul See Beer, p. 56. See also Epstein, p. 199, with V. p. 390, about the place of the rise of the Book of reference to the Book of Enoch and the Book of Jubilees. Jubilees.
INTRODUCTION xxvii
works to the Pseudepigraphic class of literature, he feels transported to another world — from a world of interpretation and argument to a world of fiction. It is not any longer the living voice of the school to which he is listening, but the dead imaginings of some writer impersonating the heroes of remote antiquity. The Rabbinic literature indeed occasionally gives either in the way of overstatement or bona-fide as authority for a law or an ordinance or a moral precept the name of a patriarch or prophet. Such cases, however, are exceptional, and are rooted chiefly in tradition62. On the other hand, with the writer of the Pseiidepigrapha, the exception is the rule. He is a regular book maker, in which the masquerade feature is developed into a fine art, whilst, as a schismatic, he is not satisfied to form a link in the chain of tradition, but endeavours to appear himself as the source of tradition. His revelations are not in harmony with custom and usage, and must therefore be dated back to the Biblical or patriarchal times. This is a form of authorship absolutely unknown to " official Judaism " of the early centuries, if by " official Judaism " is understood Pharisaism which formed the large bulk of the nation, which identified itself with the Synagogue, which taught in the schools, and largely also controlled the service in the Temple. Parallel passages, it is true, to some of the contents of the Pseudepigrapha are to be found in Rabbinic literature. But these are chiefly offered by the Chapters^ of R. Eliezer and other works of a similar nature, all of them dating from a comparatively late period. Indeed, they are themselves a sort of Pseudepi- grapha of unknown origin, only that their heroes are mostly Rabbinic heroes, such as R. Eliezer b. Hyrcanus, R. Akiba, R. Ishmael, etc., instead of Biblical heroes. They differ from the old productions, both in style and in tendency, and they are not above the suspicion of having already made use both of Christian and even of Mohammedan sources63.
It was only of late years that different kinds of Pharisaism were discovered64, each of them represented by the one or the other Pseudepi- graphic works. We even went so far as to perceive in the Testaments of the Twelve Patriarchs a Midrash, portions of which were read to the suspected woman under the sanction of the High Court of Justice65. This hardly needs
112 See, for instance, Mishna, Eduyyoth, 8. 7, Bible (cf. Friedmann's Introduction, p. 132); whilst
where R. Joshua says, " I received it from R. the term D'DDH is frequently turning up as authority
Jochanan b. Zakkai, who heard it from his master, for certain statements. Sometimes, even the names
and his master from his master, a law unto Moses of the Rabbis are given ( Friedman n, ibid., pp. 59,60). from Mount Sinai," that Elijah's mission before the IM See Dr Charles, Book of Jubilees, p. lix. ;
advent of the Messiah will only be in a certain Testaments of the Twelve Patriarchs, p. 52. Cf.
given way. W. Baldensperger, Die Messianisch-Apokalypti-
03 Even the book, H3T irP^>K VID, attributed to the schen Hoffnungen des Judentlnims, p. 42, note i. Prophet Elijah, does not eliminate the features of ^ See Dr K. Kohler, J. Q. A'., v. p. 400 seq., and interpretation and tradition. In many portions, it Dr Charles, Testaments, p. xvi. This is quite con- is nothing else but a running commentary in the sistent with another theory of Dr Kohler that the regular style of the Midrash to the texts from the " Mishnaic system is the code of life of a Chasidim
xxviii INTRODUCTION
refutation. As far, at least, as the Rabbinic literature is concerned, there is not the slightest indication justifying such a statement. The general impression we receive from the Rabbinic literature, which remains, after all, the only authoritative source for the teachings of the Pharisees, is that they had a deep aversion to all "external writings," though not all the Rabbis were equally severe in their judgment upon it as, for instance, was R. Akiba. Hence, it is not likely that they would have indulged in the production of a literature towards which they all maintained a more or less hostile attitude. And this impression is now confirmed by our Text. For whatever difficulties the present unsatisfactory state of our MS. may place in the way of the student, and whatever doubts may prevail as to the meaning of this or that passage, one thing is certain, that we have to deal here with a Sect decidedly hostile to the bulk of the Jews as represented by the Pharisees. It is a Sect equipped with additional sacred books of its own, a calendar of its own, and a set of laws of its own, bearing upon various commandments of the Scriptures. It is at variance with the nation at large in its interpretation of the past, abusing its heroes, as in the case of David (p. 5, 11. 2—5), and the princes of Judah (p. 4, 1. 1 1 ; p. 7, 11. 13, 14 ; p. 8, 1. 3), nor does it share its hopes and aspirations for the future, the Messiah expected by the Sect being an offspring from Aaron. The Covenant of the Forefathers is an expression turning up again and again (p. i, 1. 4 ; p. 4, 1. 9 ; p. 6, 1. 2 ; p. 8, 1. 18 [= p. 19, 11. 30, 3I])66, but it is the Sect apparently on whom both the duties and the privileges devolve at a later period. They who builded the Fence (thus trying to be saved by their own merits), failed to understand the significance of God's love of the Fathers, and the import of His oath to them67, wherefore God hated them, whilst the Covenant of the Fathers belongs to the others (the members of the Sect). Indeed, these latter are the "sons" of the Book of Jubilees, who convict
colony" (J. Q. R. v. p. 406, note i), which need not .p«n njm DlJ? Dr6 "p by 1^33 -OSJ> TO V3NO
be discussed here. With regard to the Testaments, See also Midrash Haggadol to Gen. p. 68 1. Cf.
however, I will only refer here to Bacher, Agada der also Maimonides, Hilchoth Sotah, 3. 2. Perhaps
Tannaiten, 2 ed., p. 457, where the real explanation I may remark here that Dr Charles' statement that
of the D'WNin DOirO3 is given. It is to be further even the Talmud (Kiddushin, 66 a) describes him
remarked that Jer. Sotah, i6d, omits these words. (John Hyrcanus) as a second David (ibid., lii.), is
Personally, I have little doubt that D'31tWin D'Sirca incorrect. There is nothing of the kind there, the
is a corruption of D^WNin ni3t<b, this term being name David not occurring at all, and the im-
also applied to the heads of the tribes and other pression is rather that the Pharisees did resent his
men of early times. (Cf. Mechilta 480, and Aboth tf wearing two crowns.
R. Nathan, 136.) Hence, his urging the DnUXO m It is noteworthy that reference to the JVU in
(Job 15 18). This view receives strong support one way or another occurs not less than 35 times
from the version of the Midrash Haggadol DHD1N1 in this short text.
rva nnDw'TS ^01 ton isrot'^ 'sns row onm ma^ 67 See P- 8> "• !3i '4. '5* though the text is not •ram min» n&ytn nrtaa pixi ne>yo p» rvax quite correct in this place, ma «Si n
INTRODUCTION xxix
their fathers and their elders of forsaking the Covenant08, or as those who "have forgotten commandment and covenant, and feasts, and months and Sabbaths and jubilees, and all judgments69," — that is, the men who differed in the interpretation of the meaning of the Covenant and the rules for the "feasts and months and Sabbaths and jubilees and all judgments " from the principles laid down in the additional sacred book, the Book of Jubilees. And it is among them, again, that those books arose which gave authority to the New Covenant. Having ruled out their fathers from the Covenant, they must date back their teachings to the forefathers and to the patriarchs and other Biblical personages. Certainly their Book of Jubilees, as well as their Testaments of the Twelve Patriarchs, and their Book of Enoch, did not agree in all particulars with the texts which have come down to us. The Book of Jubilees, for instance, must have contained more Halacha than it contains at present. Nor can all these passages, either in the Book of Jubilees or in the Testaments of the Twelve Patriarchs favour- able to Judah have formed a part of the original works as known to the founders of the Sect. All such passages are probably a later addition by succeeding generations, who must have entirely recast the contents of the Testaments of the Twelve Patriarchs. But through whatever changes and interpolations this class oiPseridepigrapha may have passed — and certain of them may have been undertaken with the purpose of reconciling their teachings with those of the nation at large — their sectarian character always remainedprominent, especially in their Halachic parts. Naturally all this class of Pseudepigrapha is of supreme importance for the history of Christianity, which undoubtedly was the consummation of all sectarian endeavour preceding it, and must have absorbed all the hostile elements arrayed against official Judaism ; but for this very reason it cannot be considered as a factor in the development of Pharisaic Judaism. Altogether, I have the feeling that the "higher theology" is a little too hasty in its reconstruction of Pharisaic Judaism, relying too much on a few isolated Hagadic passages which in one way or another crept into Rabbinic literature, and entirely ignoring the Halacha. Lagarde somewhere makes the remark that the treatment of the Pentateuch must never be approached without a thorough knowledge of the Halacha, either in questions bearing upon higher criticism or in those touching upon textual criticism. How much more is this the case with Pharisaism. The only authoritative source for it is and will always remain the Talmud, and the " great Midrashim," in their Hagadic and not less in their Halachic parts.
08 Jub. 23 1 6. w Jub. 23 19.
FRAGMENTS OF A ZADOKITE WORK
TEXT A.
U I Now, therefore, hearken unto me, ye all who know righteousness1 and meditate
i upon the work of | God2. For He has a controversy with all flesh3 and He will
3 execute judgment4 upon all who despise Him. | For because of their treason that
4 they forsook Him, He hid His face6 from Israel and from His sanctuary | and delivered them unto the sword8. But when He remembered the covenant of the
5 forefathers7 He left a remnant | to Israel and gave them not over unto exter-
6 mination. And at the end of the wrath8, three hundred | and ninety years after He had delivered them into the hand of Nebuchadnezzar9, the King of Babylon, \
7 He remembered them, and made bud from Israel and Aaron a root of a plant10
8 to inherit | His land, and to rejoice in the good of His earth. And they
9 meditated over their sin and they knew that | they were guilty men, and they
10 were like the blind *groping in the way11 | twenty years12. And God considered
11 their deeds13, for they sought Him with a perfect heart14 | and He raised for them a15 teacher of righteousness16 to make them walk in the way of His heart.
" And He made known | to later generations what He has wrought17 in a "former >3 generation18 in an assembly of treacherous men19. | They are those who turned
out of the way20. This is the time concerning which it has been written : " As '4 a backsliding heifer | so did Israel slide back21," when there arose the man of • 5 scoffing22 who dropped to Israel | waters of deceitfulness23 and caused them to
wander in the wilderness where there is no way24, to bow down the loftiness of '6 eternity25, to turn away | from the paths of righteousness and to remove the bound
IT I 12 See below Heb. p. 20, 1. 5, speaking of forty years.
1 See Isa. 61 7. But I am not quite certain whether they refer to the same
2 See Job 37 14. occurrence.
3 See Hos. 4 i. See also Jer. 35 31. 13 See I's. 33 15.
4 See Gen. 18 25 etc. " See i Chron. 39 9.
5 Ps. 1O ii. ln See Jud. 3 15 etc.
6 See Jer. 35 31. 16 See Hos. 1O 12.
7 See Lev. 36 45. " See Ps. 78 6.
8 Heb. 1. 5 pin fp31. Heb. p. 5, 1. 20, offers the I8 Reading Heb. 1. n J1B>SO instead of jnn«, which parallel pXH pin fp31. is a clerical error come in through the D'ilinx in the
8 Such a number is known from Ezek. 4 5, cf. Jewish same line. It is also possible that the whole phrase is
Commentators a. 1., but it is more probable that we should a mere dittography of the D'31inK 1111113, the copyist
read V31N instead of tM7C> (490) corresponding with the also thinking of Ps. 78 6. seventy weeks of years of Dan. 9 2, 24, playing such an J9 See Jer. 8 I '3 mXJJ.
important part in the Pseudepigraphic literature familiar 2" See Exod. 33 8 etc. Cf. below Heb. p. i, 1. 6, and
to our author. See Test. Levi, 16 i, 17 2. p. 8, 1. 4.
10 Heb. 1. 7 nyDOCniB'. Cf. Isa. 6O 21 'J?t2Q1W. -! See Hos. 4 16.
The following 1X1X HN WTih suggests that the words ~ Si-e Isa. 38 14. Cf. Text B, p. 20, 1. n.
were taken from Isa. Accordingly, we should read J;t See Micah 3 6, n (cf. Prov. 33 3 '13 Drf?) that is
ItfOD 1¥3. Cf. also Zech. 6 12, and Enoch 1 16, /ind the false prophet. Cf. below Heb. p. 4, 11. 19 and to ;
Test. Judah, 34 ?. and p. 8, I. 14! and p. 20, I. 15.
11 See Isa. 69 10 and Deut. 38 29, which parallels »4 See I's. 1O7 40.
indicate that we should read Heb. 1. 9, D'E'tTJD instead M U nin33. See Isa. 3 17. Perhaps we have in
of D'CWD'Sl, the ''31 having probably come in through nin33 a corruption from H1V33. Cf. Gen. 49 26 "the -the D'llVD. everlasting hills."
XXX11
FRAGMENTS OF A ZADOKITE WORK
17 which the forefathers have set in their inheritance26. So as | to make • cleave unto them the curses of the covenant27, to deliver them to the sword that shall
18 execute the vengeance | of the covenant28. Because that they searched in smooth
19 things29 and chose deceits, and looked forward | to the breaches30. And they chose
20 the goods of the throat31 and justified the wicked and condemned the just32 | and 'transgressed the covenant33 and broke the statute and34 gathered themselves together
ii against the soul of the righteous35 man. And all that walked | uprightly their soul abhorred36 and they pursued them with the sword and 'rejoiced at the* war of
Page 2 the people37. Therefore, was kindled the wrath || of God against their congregation38 to make desolate their multitude, and their deeds* were unclean39 before Him. |
U II 2 And now, hearken unto me ye all who entered into the covenant1 and I will
3 reveal to you2 concerning the ways | of the wicked. God loves knowledge. Wisdom
4 and counsel3 He placed before Him | prudence4 and knowledge, they minister
5 to Him. Long-suffering5 is with Him and an abundance of forgiveness | to atone for those who return from sin6, and power and might and great wrath in flames of
6 fire7. | Therein are all the angels of destruction8 for them who turned out of the
7 way and despised the statute9, so that there should be no remnant | nor escaping10 for them. For, before the world was, God chose them not, and ere they were
8 established He knew | their deeds, and He contemned the generations of blood11
9 and hid His face from the earth | to *exterminate12 them till they were consumed13. And He knew* the years of the station14 and the number and the explanation
10 of their ends15, for all | the *things that be everlasting and are to happen16, to
*> See Deut. 19 14. Cf. below, Heb. p. 5, 1. 20. 27 See Deut. 38 21, and 39 21. 26 See Lev. 36 25.
29 See Isa. 3O 10 Dlpbn U1? 1131.
30 Heb. 11. 18, 19 niViaS IBX'V Perhaps corruption of niVIS IVID'l "broke breaches" in the sense of licentiousness and lawlessness. Cf. Rab. Diet. s. v.
31 Heb. 1. iglNlXH. Perhaps a corruption of 131J?n "perishable" "passing away." Cf. jf. Q. K. vol. 16, p. 479, the expression 131V D71J? in a Samaritan writing dating from the nth century.
3- See Prov. 17 15.
33 Heb. 1. 20. Reading '3 113^1 for 1T3jn. Cf. Joshua 7 i •;.
34 See Ezek. 47 7. :B See Ps. 94 21. 38 Cf. Ps. 107 1 8.
37 Heb. 1. 21 Dy 3nS ID'D'l. Perhaps corruption of "y h 1K"t?M "They rejoiced at the war." Another alter- native is ITVD'l meaning, "they goaded the people into war."
38 See Ps. 100 40. l;1 See Ezek. 30 17.
1(11
1 Heb. 1. i m3 'N3 for m33 '3. Cf. Jer. 34 10 and below, Heb. p. 12, 1. 10; p. 15, 1. 5 etc. By this probably is meant the "New Covenant." Cf. below, Heb. p. 6, \. 19.
2 Heb. 1. 2 C3:iS r6jN1. Mote probable is that D33TN is a corruption of DS^'V, as below, 1. 14. See i Sam. 3O 2 and 33 8.
3 Heb. i. 3 me'ini.
4 Heb. 1. 4 nmy. Cf. Beth Hammidrash (Jellinek) v. 174 about the Gates of DDiy which God opens for Metatron. See also Prov. 812.
5 Exod. 34 6 etc. " See Isa. 59 20.
7 Heb. 1. 5 nDn. Perhaps we should read TOPI "heat" as suggested by the context "flames of fire." '3rD1 Heb. ibid, is probably a corruption of ni3rp. Cf. Ps. 39 7.
8 Heb. 1. 6 i>3P!. The term n*?3n 'D frequently in Rab. literature. Cf. Rab. Diet. s. }3n and s. IN^D.
9 See Micah 3 9. w See Ez. 9 14.
11 Heb. 1. 8 D1O. Perhaps it is a corruption of DtpD "of yore" or the former generations.
12 Assuming that the 'D in the Heb. text which gives no sense is a remainder of DTDS'!"!1?.
" See Deut. 3 15, Jer. 34 10.
14 Heb. e.g. 1OVD. See below, Heb. p. 4, 1.5. Meaning obscure. Heb. p. 20, 1. 5, would imply that station means as much as the position of the member in the inner council of the Sect, and their activity as governors or heads among the men of the " perfection of holiness."
". Heb. 1. 9 DH'Sp E'llSl. Heb. p. 4, 1. 5, however, suggests the emendation DrPJ"l1"IV "1SDD1, "the number of their sufferings." See, however, Heb. p. 16, I. ^.
16 Heb. 1. 10 JTWI D'oSiyin. Meaning obscure. I take the 'in as a participle of ilin. Cf. Jastrow and
FRAGMENTS OF A ZADOKITE WORK
XXXlll
11 that which will come to their ends17, for all the years of eternity. | And in all of them He raised for Himself men called by name18, in order to leave a remnant
12 to the earth19 and to fill | the face of the world with their children20. And through
13 His Anointed21 He made them know His Holy Spirit, and he | is true22, and the •explanation of their names23, and them He hated He made go astray. |
fill 14 Now, therefore, children, hearken unto me1 and I will open your eyes to see
15 and to meditate over the deeds | of God, and to choose what He desireth and
1 6 despise what He hateth. To walk uprightly2 | in all His ways and not to seek after *the thoughts of the imagination3 guilt and after the *eyes of fornication4.
"7 For many | were led astray by them, and mighty men of valour stumbled by them
18 from beforetime and hitherto. Because they walked in the stubbornness | of their heart5 fell the *Watchers6 of the heaven. By them7 were they caught because they
19 kept not the commandment of God. | And their children whose height was like the height of the cedars8 and whose bodies were like mountains* likewise fell9. |
20 All flesh that was on dry land *also perished10, and they were as though they had not
21 been11. Because they did their | own will and kept not the commandment of their Maker until His wrath was kindled against them12. ||
IV || Page 3 By it* went astray the sons of Noah and *their families1, and because
2 of it they were rooted out2. | Abraham did not walk in it and he * became
3 friend3 because he kept the commandment of God and chose not | the will of his own spirit. And he delivered (it) to Isaac and to Jacob4, and they observed (it)5
4 and were recorded as friends | of God6 and men of the covenant for ever7. By
5 them the sons of Jacob went astray and they were punished* according8 to | their
7 Heb. 1. 18 n3 which the scribe often wrote for D3.
8 See Amos 2 9.
9 Heb. 1. 19 1?S3 '3 which is probably a corruption :>[ '3 p DJ . See also the following note.
Kohuts. v. For TV'rm read nVrm. Cf. below, p. 13, 1. 8 Heb. Cf. also Ecclus. Heb. 42 19.
17 Heb. ibid. X13' HD fy. I hardly need say that these translations are only tentative.
18 Cf. Num. 16 2 DE* ['K'3N "TJ?O] '}Op in accordance with which our text is perhaps to be emended. See also below, Heb. p. 4, 1. 4.
18 SeeEzek. 14 21.
30 See Isa. 276.
21 Heb. 1. 20 lITtrO. See also Heb. p. 12, I. 23; p. 14, 1. 19; p. 19, 1. 10; p. 20, 1. i.
22 Heb. lines 12, 13 HDX Sim, referring probably to the MS. being .torn and the letters in brackets missing.
10 Reading in the Hebrew H31H3 rvn 1B>K "C'3 O V1J Ip D31. Cf. Gen. 7 22 and 23. Cf. also Jub. 4 14.
11 See Obad. 15, Job 1O 19.
12 See Isa. 5 23, etc.
HIV
1 Heb. 1. i Dni'ninBtJ'OI probably suggested by Gen. 10 32 nj »J3 rnnai'O. But the reading is doubtful,
the nil in opposition to the Jub. 1 20, 21.
'a Heb. 1. 13 DrWIDB'
nil of Belial. Cf.
The parallel,
The sin to which he refers is perhaps the eating of blood (cf. Jub. 6 1 8 and below, 1. 6), assuming that some sentence is missing in which reference to this sin was
however, offered by Heb. p. 4, 11. 4, 5, makes it clear that made. It is also possible that the 113 at the beginning of
the 1DC' here is a dittography ; whilst instead of C'llDSl , we should read C'1~)D1 . Meaning not quite clear to me.
IT III
1 See Prov. 8 32.
2 See Ps. 101 6.
3 Heb. 1. 1 6 nV' ni3BTI03. See Gen. 6 5 IS'
Perhaps IX' is here as much as inn 1VV
4 Heb. ibid. MS?, corruption of ':»J?. Cf. Num. 18
39. Cf. Sifre 35" ni3t If DD'^V Test. Issachar, 7252 Peter 2 14.
5 Cf. Jer. 13 10.
" Heb. 1. 1 8 H«Jf corruption of n»JJ the "Watchers." Cf. Enoch 1 5; 7 2; Jub. 4 16; Test. Reuben, 6 6; and Test. Naphtali, 3 3, 5, text and notes.
S. (Krags. A£B)
this paragraph (p. 3, 1. i " in it") is a corruption of D13. Of course, 'J?l"l, the second word in this line is a mere clerical error for 1VD .
2 Heb. ibid. QT}~a: DH H3. Cf. Lev. 7 27; Jub. 6 12 ; that is, liable to the punishment of 7113.
3 "Became friend" Heb. 1. i 3HI1S ItE'lTI which reading however is very doubtful as indicated by the brackets. Cf. Jub. 18 9, and N.T. James 2 23.
4 See Jub. 21 18 where Abraham commands Isaac to
See also refrain from eating blood. See also Jub. 6 19.
5 Ileb. nO'."^ omitting HDIX (HlVDn). Cf. Jub. 6 19, text and notes "« 6 omit 'it'."
B See Jub. 19 9 and SO 21, cf. Singer, p. 15 1. 7 See Gen. 14 13.
" Reading Heb. 1. 4 'D7 instead of '3S7.
e
xxxiv FRAGMENTS OF A ZADOKITE WORK
error. And their children in Egypt walked in the stubbornness of their heart to
6 take counsel against | the commandments of God and every man doing* that which
7 was right in his own9 eyes and they ate blood10. Therefore He exterminated | their males in the desert* when He spake* to them in the desert in Kadesh, Go up and possess* the *landu. *And they provoked* His spirit12, and hearkened not |
8 unto the voice of their Maker13, the commandments of their teachers14, and murmured
9 in their tents15. Therefore the wrath of God was kindled | against their congregation16, and their children perished by it, and their kings were exterminated by it, and their
10 mighty men perished by it | and their land *was made desolate*17 by* it. By it
11 were guilty18 the first that entered into the covenant, and they were delivered | unto the sword19. Because they forsook the covenant of God and chose their* own will
12 and sought after the stubbornness | of their heart20, every man doing according to his pleasure21.
H V 13 But with them that held fast to1 the commandments of God, | who were left among
14 them, God confirmed His covenant with Israel for ever, revealing | unto them the hidden things in which all Israel erred : His holy Sabbaths and His glorious
15 festivals, | the testimony of His righteousness and the ways of His truth and the
16 desires of His will which a man shall do | and live by them2. He opened before
17 them3 and they digged a well of many waters, | and he that despises them shall not live4. But they *wallowed5 in the transgression of man6 and in the ways of
18 the unclean woman. | And they said that it belongs to us7. But God in the *abundance8 of His wonder made atonement for their sins" and forgave their trans-
19 gression. | And He built them a sure house in Israel10, the like of which never arose
20 beforetime and | hitherto. They who hold fast to Him are for the life of eternity, •21 and all glory of man is for them; as | God confirmed it to them through Ezekiel,
! Page 4 the prophet, saying : " The priests and the Levites and the sons || of Zadok that 2 kept the charge of His sanctuary when the children of Israel went astray | from *them they shall bring near unto me fat and blood11."
9 See Jud. 17 6. " See Esther 1 8.
10 See Jub. 46. if V
11 The Heb. text (11. 6 and 7 DN* 1CHV. IVO'I) is very i Hc-b. 1. 12 '31 niVD3 D'p'tnCQI. Cf. Isa. 56 corrupt. But the parallel passages in Num. 14 29, 43, 4) seq. Cf. below, Heb. p. 20, 1. 27. See also Test. Deut. 1 40—46, 8 23, 24 and Ps. 1O6 33 suggest the Naphtali, 3 i.
following correction Bit? IDT IC'SDl D113T m3'l 2 See Lev. 18 5. The whole passage evidently refers
[psn nNlimi l*?y Cnp naiO3 after which our trans- to calendar differences. Cf. Jub. 1 14 ; 6 34, 37 and 23 19.
lation was made. It is however not clear what is meant by the " Holy
12 Heb. 1. 7 «Sl Dnn etc. which gives no sense, but Sabbaths" (ItTlp Dime'). Cf. below, Heb. p. 6, 1. 18 the references given in the former note suggest IID'1 and p. 20, 11. 30 and 31. Perhaps it refers to certain laws inn J1K. It is also possible that the missing words are regarding the observance of the Sabbath. Cf. Singer, Dnn pV13 nrO'1 "and chose the will of their own PP- '9' and '98- See Introduction, pp. xvi and xviii. spirit." Cf. above, 11. 2 and 3. 3 Heb. 1. 16 DiVjB? '3. Perhaps corruption of
18 See Isa. 22 n. Qn'3'S? '3 "He opened their eyes." Cf. 2 Kings 6 20 etc.
14 Heb. 1. SDrVP'. Cf. below, Heb. p. 6, 1. n, and 4 More fully is the simile of the well developed p. 20, 1. 14. Wow. Heb. p. 6, 1. 2, seq.
15 Heb. 1. 8 '31 133T1. See Vs. 1O6 25. • Heb. L 17 Wlinn. Cf. Heb. below, p. 8, 1. 5.
16 See Ps. 106 4o. Cf. at>ove, p. i, 1. 21, and below. « Heb. ibid. C'13K JKTB3. Prov. 29 6 C»K '3. Heb. p. 8, 1. i}. " Perhaps allusion to Ezek. 11 15, and 33 24.
17 Reading Hebiew 1. 10 HOt'J for DDOE'. Cf. Jer. 8 Heb. 1. 17 'TO corruption of 3113.
12 1 1, and Lev. 26 33. " I Ieb. ibid. D31J7 HV3 1D3 which suggests D1J73 133 .
'* Heb. 1. ti Un. Sec Rah. Diet. s. v. 3in. Cf. Lev. 16 6 etc. See also below, Heb. p. 4, 1. 10.
':' See above, Heb. p. 1,1. 17. "' Cf. I Sam. 2 35 etc.
••" See above, IM.. \<. 2, 1. 16. " K?.ek. 44 15 noi" TJ'K pm* '33 D'l^n
FRAGMENTS OF A ZADOKITE WORK
XXXV
11 VI 3 The priests are the captivity1 of Israel | who have gone forth out of the land
of Judah and they who have joined them2. And the sons of Zadok are the chosen I
4 of Israel called by names3 that arose at the end of the days4. Behold the explanation I
5 of their names according to their generations, the end of their station and the number
6 of their sufferings and the years | of their sojourns5 and the explanation of their
7 deeds. The holy they alter which God made atonement | for them6. And they justified the righteous and condemned the wicked7. And all they who come after
8 them | to do according to the interpretation of the Law in which the forefathers were y instructed8 until the Completing9 | of the end of these years. In accordance with
10 the covenant which God has confirmed to the forefathers to make atonement I for their sins, so shall God make atonement for them10. And after the completing of the
11 end in accordance with the number of these years | *one shall not join the house of
12 Judah11, but every man shall stand up against his | net12. The wall is built, the decree
13 is far removed13. And during all these years there will be | Belial14 let loose against Israel
14 as God hath spoken through Isaiah, the prophet, the son | of Amoz, saying : Fear and the net and the snare are upon thee, O inhabitant of the land15. Its explanation
15-16 is10 1 : three nets of Belial concerning which Levi the son of Jacob hath spoken17 | by*
17 which he ensnared Israel18 and *directed their faces to the three kinds | of righteousness.
i3-ip< non ^yc !?aoe» ya niyna 'enpo met^c nx D»JIE> enipn is a comiption of Dnoie> enpon,
.'fl 'JIN DN3 D11 aSn <9 nnpn1? 'JS1? HOP! »3TntW "7X Our Heb. 1. 21 and p. 4, 11. i, 2 text reproduced by the translation reads n!OE> -|B»N pm M31 D'l^ni D'jrDn
^ H5»j» DrrSpo bsiE" '33 rnym icnpo moe'o nx
D11 2?n. The differences are striking and some of these may be ascribed to the carelessness of the scribe, but it is not impossible that the differences in the first three words were made intentionally to indicate that his priests and Levites were not identical with the sons of Zadok. This is at least the impression one receives from the comment given in the lines that follow.
f VI
1 Heb. 1. 2 »3E>. Cf. Heb. p. 6, I. 5; p. 8, 1. 16 (text B, 1. 29) which word I read 'at?' "captivity." The word, however, can also be read '3E* "repentants." Cf. p. 19, 11. 15, 16. But p. 6, 1. -,, connecting the '3B* with the immigration from the land of Judah, speaks in favour of " captivity."
2 Heb. 1. 3 Droj? DM53J11 representing the D'l^ of Ezekiel.
3 See above, Heb. p. 2, 1. ii.
4 Cf. Gen. 49 i, Dan. 1O 14 etc.
5 Heb. 1. 6 D~ni3nn. It may also mean wanderings. Cf. above, Heb. p. 2, 11. y — 12. As above reference is contained here to the history of the sect, the names of its leaders, the sufferings during their wanderings before they settled and their various activities. But unfortunately all these details wi;re omitted by the scribe.
« Heb. 11. y, 10 D1jn...Q'31C' C'llprl of which I give a literal translation, but it renders no sense. The text is evidently corrupt and before the ii'llpn some words are evidently missing. It is, however, possible, that we should emend D»31t? tmpn into D'JIC'Nin. Cf. below, 11. 9, to, though even with this emendation the sense is not quite clear. Another possibility is that the
. "they
keep the charge of the sanctuary," which is one of the functions of the sons of Zadok.
7 See above, Heb. p. i, 1. 19.
8 Heb. IIDinn used by this writer in the sense of instruction. Cf. Heb. p. 7, 1. 5. See also Heb. Diet. See, however, p. 20, 1. .51, which probably means "were chastised."
a Heb. 1. 8 DW corruption of D1^B>, cf. below, 1. 10.
0 The meaning of these last two sentences is entirely obscure. All we can see is that he contrasts his congre- gation with its priests, its Levites and the sons of Zadok with the wicked men who followed the JlV^n K"N (Heb. p. i, 1. i4) who are further accused of having justified the wicked and condemned the righteous (Heb. p. i, 1. 19). They are not entirely free from sin but they are redeemed by the fact that they follow the explanation of the Law as was understood by the forefathers (DMie'N'l), that is Noah and the Patriarchs (in the Book of Jubilees). Hence they obtain pardon, as their forefathers did.
11 Heb. i. ii mirv rvs hy -ny nsnKvr? px. cf.
Isa. 14 i.
12 Heb. niXD hy C"K -I1D5& DN »3 (II. ,o, 1 1) that is to watch over the net lest he be caught.
13 See paraphrase of Micah 7 1 1 but the application is not clear to me.
14 See Jub. 1 20.
15 Isa. 24 1 7.
1B Reading Heb. 1. 14. Heb. IT'S, mo in ing as much as Itt'llB. Cf. Heb. and Rab. Dictionaries, s. "|"'B .
17 Heb. 1. 15 3p»« p i-b -ION Qn*hy -C'N. Perhaps .some words are missing here. In any case we have here a distinct reference to the Testament of Levi, see below note 1 8.
» Heb. ibid. 1. 16 ^OB«3 Dn= C'Sn N1H X"N taking the N1D to refer to 7JP73. Cf. Jub. 1 20. It is however
e 2
XXXVI
FRAGMENTS OF A ZADOKITE WORK
18 The first is fornication, the second is * wealth10, the third | is the *pollution of the sanctuary20. He that fleeth from this will be ensnared by that, and he that escapeth
19 the one will be ensnared | by the other21. They that builded the *wall22 who walked after the * commanding one23.
U VII 20 The commanding one is he who prophesies* | concerning which he said, "For
11 a surety they do drop words1." They are ensnared by two: by fornication2, taking | two
wives during their lifetimes3, *but the foundation of the creation4 is, "Male and female
|| Page 5 created He them5." || And they who came into the Ark, "Two and two went into the
2 Ark6." As to the prince7 it is written, | " He shall not multiply wives unto himself8."
3 *But David read not in the Book of the Law that was sealed, which | was in the Ark.
4 For it was not opened in Israel from the day of the Death of Eleazar | and Joshua9, and
5 the Elders who worshipped Ashtareth10. And it was hidden | and was *not discovered11 until Zadok arose. But they * concealed12 the deeds of David save only the blood
6 of Uriah13 | and God abandoned them to him. They also contaminate the sanctuary
7 as* they | separate not14 according to the Law and lie with her who sees the blood
8 of her issue15. They take | unto them a wife16 the daughter of their brother and the
possible that the author was thinking of Ezek. 14 4, 5
D272 ?N"1B". To place before man the "stumbling- blocks of his iniquities" is thus a means of leading him back to righteousness. Kin would thus refer to Levi and K'Sn would mean by which he (Levi) "took" Israel (in their hearts).
19 Reading Heb. 1. 17 Jin instead of JVI. Cf. Heb. p. 6, 1. 15 and p. 8, 1. 5. See Jub. 33 21.
20 Heb. p. 4, 1. 10. Reading Heb. 1. 18 'Oil DNDD instead of XOD. Some sort of a parallel may be found to this passage in Test. Levi, 14 5—8, cf. ibid. 9 9 (see also p. lit)) and Jub. 3O 15, though the parallel is neither complete nor distinct enough. But it is possible that our author had a more complete text. See also Jub. 7. 21 text and notes with reference regarding the "three things" "owing" to which " the deluge came upon the earth": fornication, uncleanness (=nKO10?) and iniquity (7t3 or DOR?).
21 See Isa. 24 18, and Jer. 48 44.
22 Heb. 1. 19 J*inn '312 before which expression, some words must be missing, pn is a corruption f"n cf. Ezek. 13 FO. The writer also probably thought of Lamen. 2 t4- We have here as well as below, p. 8, 1. 12, an attack on Pharisees whom he derides as fence or wall builders to protect the law whilst in truth they are the worst offenders. F'ossibly this denunciation is in some way connected with the accusation of Test. Levi, 14 4, "teaching commandments contrary to the will of God.'
23 See Hos. Oil. 1XH to ]1B't5' is only a disturbing parenthesis.
1i VII
1 See Micah 8 6, 1 1. Cf. above, p. i, 1. 14 ; below, p. 8, 1. 13; and p. 19, 1. 25.
* Heb. 1. 20 '31 rmta DWa. The D'JIB'3 is an anticipation of 0^3 Tit? in the following line which the author considered as 0131. It is followed in p. 5 (1. 6) by
an explanation of HXDIO whilst the explanation of J1D is apparently missing, being given only in general terms on p. 6, I. 15, seq.
3 Heb. 1. 21 D!"l"n2. The argument is evidently not only directed against polygamy, but also against divorce which certain Jewish sects forbade. Bachrach, in his Yoreach Lemoadim, p. 4911, perceives in the wording of Jub. 3 7 (see text and notes about the versions), also a prohibition against divorce, which, however, is question- able. See also Introduction, pp. xvii and xix.
4 Heb. 1. 21 nXH3n which term for creation is rather late.
5 Gen. 1 27, cf. Matt. 21 3. Aboth d'R. Nathan p. 50 uses the same argument of Adam against polygamy but does not give the verse.
6 See Gen. 7 9.
7 Heb. 1. i N»B>3n.
8 Deut. 17 20.
9 Heb. 1. 4 VISTI PE'liVl which is a mere dittography.
10 Seejud. 2 13.
11 Reading Heb. 11. 4, 5 !^>33 j£l JDD'l instead of H733 JlDB'l. Another possibility is that i"P33 is a cor- ruption of rPJO and is here = 1BD. To which Zadok reference is made here is difficult to say. It must in any case be a Biblical personage. See Introduction, p. xxi.
12 Heb. 1. 5 17JH , which I take to be a corruption of
lo^sn .
13 See i Kings 16 5, of which our author evidently does not approve.
14 Reading 1. 7 D'^nao for ^13D.
15 Heb. ibid. '31 Dl I1K nXl"in which is the regular Rabbinic term for menstruation. For differences between Rabbinites and Samaritans and the Karaites, sec Vreschner, Die Samaritanische Tradition, p. 30 seq. and the references given there to Geiger and others.
16 Reading Heb. 1. 8 HC'K instead
FRAGMENTS OF A ZADOKITE WORK
xxxvn
9 daughter of their sisters17. But Moses said, "Thou shalt not | approach the sister of thy
10 mother: she is thy mother's near kin18," and the law of incest19 for males | is written, and like them20 are the females ; and if the daughter of the brother uncovers the
11 nakedness of the brother | of her father* he21 is a near kin. They also contaminated
12 their holy spirit2'2 and with a tongue | of reproaches they opened the mouth against the statutes of the covenant of God, saying, They are not proper. But abomination j
13 they speak concerning them. They all kindled23 a fire and set in flames the sparks24.
14 The weaving of spiders are their weavings and the eggs of adders are their eggs25.
15 He who comes near them | shall not be innocent. Like *a thing accursed shall his
16 house be guilty26* unless he was* forced27. Beforetimes28 God *observed | their deeds and His wrath was kindled because of their devices. For it is a people of no under-
17 standing29. | They are a nation void of counsel30, because there is no understanding in
18 them31. For beforetimes rose32 | Moses and Aaron through the prince of the Uwm33,
19 *when34 Belial raised Yochaneh and | his brother35 in his device when Israel was delivered for the first time30. |
11 VI 1 1 20 And at the end of the destruction of the land there arose those who removed the
21 bound1 and led astray Israel. | And the land became desolate because they have spoken
|| Page 6 rebellion2 against the commandments of God through Moses and also || against His
i holy Anointed one3, and they prophesied a lie to turn away Israel from after | God.
17 Reading Heb. ibid. DrPninX for mintf. It is also possible that we ought to read VPIK for DiTntf in which case it would correspond with imnX.
18 Heb. 11. 8, 9 son -\ott iKC> 3ipn vb -|»x ninx Ss
but the nearest parallel Lev. 18 13 reads OinN mil'
KM ION -IN%C> »3 n^jn to -ps.
19 Heb. 1. 10 ninjm which is a Rabbinic term. Cf. Rab. Diet. s.v.
20 Heb. 1. 10 DD31 as much as DniO3!.
21 Reading Heb. 1. n Kim for N»m. The argument turns up often in Karaitic books if he must not marry his aunt she must not marry her uncle. Cf. Kircheim p. 28 with reference to the Samaritans. See also Hadasi, Eshkol Hakkofer, p. nyc, and Likkute Kadmonioth, ed. Harkavy, pp. 97 and 100. See also Poznanski, Kaufman Gedenkbuch, 172, seq.
52 Heb. 1. ii DfVtnp mi. See below, p. 7, 1. 7. See Dr Caster's edition of the Will of Naphtali, P.S.B.A.,
1894, P. 117, D<r6x nn JIN epo' t6 x-\s DIN new
Wertheimer, memo T13 II. p. 14, ne>K1
M^K nn KDO< xbc- DIN.
23 Heb. 1. 13 imp which I corrected after Isa. 5O 1 1,
trip.
24 Heb. ibid, mpn njnoi. isa. ibid, nip't nrsoi.
25 See Isa. OO 4, 5.
28 Heb. 1. rj DBW 1JV3 in3 which I take as a corruption of '' '3 D~iri3 . Possibly TI3 = D'TIPO (see Jer. 17 6) whilst DBW = OB?, "to be desolate" (see Hos. 14 i). See also below, 1. 2r. Job 37 18 suggests OB'S' '3 BTJ3, but none of these explanations is satis- factory.
27 That is to say, that in case of compulsion, he is exempt from punishment. Heb. ibid. JTlSi ON '3. I
hardly need repeat here that the explanation of such corrupt texts is merely tentative.
28 The Heb. equivalent Ibid. D'JD^D^ (1. 1 7 D'JS^D) is preceded by the words DX '3 which I omitted as a mere dittography.
w See Isa. 27 ii. » Deut. 33 28.
31 See Deut. ibid. H313n DH3 JW.
33 Heb. 1. 17 1DJJ. Possibly it is a corruption of "ItJ? " helped." The connection of the following lines with the preceding is not clear to me.
33 Heb. 1. 18 Dnwn f". Perhaps it is a corruption of D'3Sn ~C" " the prince of the Presence " who helped Moses against the devices of Belial (or Mastema), cf. Jub. 48 2 and 9. Cf. especially ibid. v. 4, "And I delivered thee out of his (Mastema's) hand " ; the deliverer, apparently, is the angel of the Presence, who dictates to Moses the contents of the Book of Jubilees. See Jub. 1 27; 2 i.
34 Heb. ibid. Dp'1 which I took to mean here as much as DHpn ~C'N3 .
38 The brother is Mamre. We have evidently here a reference to the well-known Jannes and Jambries legend. See the literature in Schiirer, Gcschichtc des Jiidlschen Volkes, ill., 1898, pp. 292 — 294. Cf. also Realencyklopadit fiir protestantische Theologie und Kirchc, 3rd edition, Vol. VIII., p. 587.
36 Heb. 1. 29 nX. Perhaps corruption of DJ/. See N.T. 2 Tim. 3 8.
IT VIII
1 Cf. Heb. above, p. I, 1. 16. See also ibid. 1. 5, text and notes.
2 See Deut. 13 6. See also below, Heb. p. 12, 1. 3.
3 Heb. 1. i BHIpn in'C'OS as much as t^HpH '3. Cf. above, Heb. p. 2, 1. 12.
XXXV111
FRAGMENTS OF A ZADOKITE WORK
But God remembered the covenant with the forefathers4. And He took from Aaron*
3 men of understanding and from Israel | wise men and made them* understand6, and
4 they digged the well6. " The princes digged the well ; they digged it, | the nobles of the people, by the lawgiver7." The well is the Law, and they who digged it are the |
5 captivity8 of Israel who have gone forth out of the land of Judah9 and sojourned in the
6 land of Damascus10, | all of whom God called princes. For they sought Him and their
7 bough was not turned back | in the mouth of one11. And the Lawgiver is he who s interprets the Law concerning whom | Isaiah said, " He bringeth forth an instrument for 9 his work12." And the nobles of the people are they | who came to dig the well by the
10 precepts13 which the Lawgiver ordained | to walk in *themu for all end of the wicked-
11 ness15. And they shall reach * nothing beside them16 until there will arise17 | the teacher of righteousness18 in the end of the days. And all they who were brought19 into
12 the ^covenant | they shall not enter into the Sanctuary to kindle His altar, and
13 be shutting | the door, concerning whom God said, "Who is there among you who
14 would shut the doors20, neither do you kindle my altar | for naught21." If22 they will not observe to do23 according to the interpretation of the Law, until the end
'? of the wickedness24, and to separate | from the children of destruction25, and to separate from the wealth of wickedness which is contaminated by a vow and
16 curse26, | and *from27 the wealth of the sanctuary, and rob the poor of his people
17 (so that) widows be their prey, | and they murder the fatherless and ^to distinguish
18 between clean and unclean29 and to make known between | the holy and the profane, and to observe the Sabbath according to its interpretation and the feasts |
4 See Lev. 26 45. See also above, p. i, 1. 4, and lb Heb. ibid. DrmTl that is any new things not below, p. 8, 1. 17. included in DH3 as dictated by the Lawgiver shall not be
5 Heb. 1.3 DJ?OC5"1 corruption of D5TOC"1. The word reached before the end of the days. Cf. also Prov. 2 19.
may also be read Dy'3K"1 "he made them take an oath." 8 See above, Heb. p. 3, 1. 16.
7 Heb. 1. 4 pp1HD3. Cf. Num. 21 18, or by the direction of the Lawgiver.
8 Heb. 1. 5 '3K». See above, Heb. p. 4, I. 2, text and notes.
9 Cf. above, Heb. p. 4, 11. 2, 3.
10 See below, Heb. 1. 19.
11 Heb. 11. 6, 7 1PIN 'S3 DHINS H3K'in *k\, of which the last twelve words are a literal translation but give no sense. Perhaps we should read '5 m3KTI '1 inN nB3. Cf. Ezek. 31 12. The meaning would be that their searching in or interpreting of the Law had not the effect of breaking the bough by a single fruit, that is did not result in any heresy. Cf. the Rabbinic phrase my'L333 fVp and see Rab. Diet. s. flJPOJ and s. }»Xp .
'- Isa. 64 16.
" Heb. 1. 9 nippin?33 = D'pin. More probable- is that we had here TtMO D1WO3. Cf. Num. 21 18.
14 Reading in Heb. 1. 10 DH3 for TO3. This word can also be read TOD.
15 Heb. ibid. JWIH J>p ^33. The last word I look to be a corruption of J?EHi"l. Cf. Ezek. 21 30. Cf. below, Heb. p. u, 1. 23 ; 15, 1. 7 and p. 20, 1. 23. It seems lhat sometimes the term means as much as the beginning <>f repentance, but in other pl.ces it has to be taken as meaning till the end of the wickedness in general pre- ceding the advent of the Teacher of Righteousness.
The Teacher of Righteousness is expected to rise again, when he will appear in the same capacity, or in that of the Anointed (cf. p. 12, 1. 23 and p. 20, 11. I and 32).
17 See Ezra 2 63 and Nehem. 7 65.
18 See above, Heb. p. i, 1. 1 1 and p. 3, 1. 8.
19 Heb. 1. ii IKSin, instead of 1S3. Cf. above, Heb. p. 2, 1. 2, text and notes. Special rules of conduct as well as ritual observances are, as it seems, prescribed for the members of the Sect wishing to enjoy the privilege of entering the sanctuary ; otherwise, the doors are shut before them.
20 Mai. 1 10 D'H^I 1130*1 D33 DJ »D whilst our text, Heb. 1. 13, omits D3 and reads by mistake in?T.
-•' Mai. ibid.
22 Here, as it seems, begins the set of rules to which the men of the Covenant were pledged, given mostly in a negative way. The diction is very awkward, and there may be some words missing.
M See Dent. 12a.
-l Cf. above, note 15.
'•** Cf. Jub. 16 16, a metaphor which may have been suggested by Isaiah 1 4.
M See Heb. 1. 15 Dim T133 which may also mean that they shall take a vow etc. to be separated from etc.
27 Reading Heb. 1. 16 llilOl instead of Jlfini. Cf. above, p. 4, 1. i", and cf. also Test. Levi, 14 5.
28 See Isa. 1O 2 and Ps. 94 6.
28 See Lev. 11 47. Cf. Jub. « 37.
FRAGMENTS OF A ZADOKITE WORK
XXXIX
19 and the day of fast30* according to the command31 of them who entered in to the
20 New Covenant32 in the land of Damascus. | To raise their offerings according to their •21 interpretation33, to love every one his neighbour | as himself34, and to strengthen the hand
Page 7 of the poor and the needy and the stranger35, and to seek every one the peace || of his neighbour. And no man shall commit treason against his nearest of kin,
2 separating himself from *fornication36 | according to the Law37. To admonish every
3 one his neighbour according to the Law38, and not to bear a grudge | from day to day39, and to separate from all the contaminations according to their laws40. And
4 no man shall defile | his holy spirit41, *(even) as God did separate them42. All
5 they who walk | in these things in the perfection of holiness43 according to all the * instructions44, the covenant of God
TEXT A
6 * stands fast to them45 | to preserve them for a thousand generations.
H IX And if they settle in camps in accordance
7 with the * usage1 of the land and take | wives
and beget children they shall walk according to
8 the Law, and according to | the *foundations2 according to the usage of the Law as He had spoken, "between man and his wife and between
9 father | and his son:i." But upon all them that
30 That is the Day of Atonement.
31 Heb. 1. 19 . . NVO3, some letter missing in the MS. which I read mVO3.
32 See Jer. 31 30. Cf. also N. T. i Cor. 11 25; Heb. 8 8.
33 Referring probably to differences in the question of tithes. Cf. Jub. 33 11.
34 See Lev. 19 18. Cf. also Jub. 7 2, 36 4—8 ; Test. Simon, 4 7 ; Issachar, 6 2, 7 6 ; Dan. 4 3 ; Gad, * 2 ; Benjamin, 2 3 ; N.T.John 13 34, 15 12 ; Romans 12 10. Cf. Schiirer, III. p. 347, note 91 (3rd ed.).
35 See Ezek. 16 49.
36 Reading Heb. 1. 7 rmtn, instead of TllJirn . Cf. above, p. 2, 1. 16, and p. 4, 1. 20.
TEXT B = Page 19 in the Hebrew stands fast to them to preserve them for thousands of generations1. *As it is written2, " He keepeth the covenant and mercy with them who love 2 Him3 and keep His4 commandments for a thousand generations."
But if they settle in camps according to the^ IX laws | of the land which "were5 from old and take 3 wives in accordance with the usage of the Law and beget children \ they * shall walk* according to 4 the Law and according to the foundations accord- ing to the usage of the Law \ as He had spoken 5 "between man and his wife and between father and his son." But upon all them that despise \ the 6
37 That is according to the law of the Sect forbidding polygamy and marriage after divorce. See above, p. 4, 11. 20, 21, text and notes.
88 See Lev. 19 17. Cf. below, p. 9, 1. 2.
:s) See Lev. ibid. See N.T. Romans 12 19.
40 See Ezra 6 21.
41 See above, Heb. p. 5, 1. 1 1.
42 Heb. 1. 4 Drr? . The ^H3fl refers to the thing NDB. Cf. Lev. 20 25.
« Heb. 1. 5 enp D'Om. Cf. below, Heb. p. 20, 11. 2, 5.
44 Heb. 1. 5 111D', corruption of D'llD', in the sense of instructions. Cf. above, p. 4, 1. 8. See, however, below, Heb. 1. 8, the possibility of DH1D'.
TEXT A
4S Ileb. 1. 5 ni3DS3. Cf. below, Heb. p. 14, 1. 2. Cf. I's. 89 29 suggesting the emendation D3DSU.
11 IX
1 Heb. 1. 6 "pD3 meaning custom, usage. See Rab. Diet. s. I'D and N3TD. Cf. below, p. 10, 1. 4, etc.
8 Reading with Text K DH1DT1 instead of DniDTt, though the latter meaning "instructions" is not im- possible.
:l See Num. 3O 17 which however read 1J"lJ? 2N }*3. Cf. below, p. 16, 1. 10, seq., which is really a continuation of the same- law, breaking up in this place abruptly.
TEXT B
1 See Heb. p. 7, 1. 6. The italics throughout denote agreement between Text A and Text B.
2 Heb. 1. i 33 = 317133. Cf. Josh. 8 31 etc.
3 Heb. 1. 2 3nsS. The line over the word is probably a sign of abbreviation (V2~8O). Cf. Deut. 7 9.
1 Reading with Deut. ibid. V711XO for '711 XQ, which is also indicated by the line over the word.
• IX 5 Reading Ileb. 1. 3 VH for nVI .
>'• iici>. i. 4
xl
FRAGMENTS OF A ZADOKITE WORK
TEXT A
despise4... when God will bring a visitation upon the land will be returned the desert of
10 the wicked; | when there will come to pass the word which is written in the words of Isaiah
11 the son of Amoz the prophet | who said, *" He will bring6 upon thee and upon thy people and
12 upon thy father's house days that | have* not6 come from the day7 that Ephraim departed from Judah." When the two houses of Israel8
13 separated | Ephraim* turned away9 from Judah, and those who turned back were delivered to
14 the sword and those who held fast10 | escaped into the land of the North. As He said, " And I will cause to go into captivity11 Siccuth your
15 King | and Chiyun your images12, from the tents of Damascus13." The books of the Law are the
16 Tent | of the King, as He said, "And I will raise up the tent of David that is fallen14." The King ]
17 is the congregation and Chiyun the images15 are
1 8 the books of the Prophets | whose words Israel has despised16, and the Star17 is he who explained
19 the Law | who came to Damascus, as it is written, "There came forth a Star out of Jacob and a
20 sceptre shall rise | out of Israel18." The Sceptre
4 Supply from Text B "the commandments and the statutes."
6 Heb. 1. ii N13' whilst Isa. 7 17 from which this verse is taken has 71 N'3' which is reproduced in our translation.
B Supplying from Isa. ibid. JO before 1X3 in Heb. 1. ii.
7 Heb. 1. ii DVD, Isa. ibid.
8 See Isa. 8 15.
9 Reading Heb. 1. 13 ID instead
lu Heb. ibid. D'pnrlDm. Cf. above, Heb. p. 3, 1. n, and below, p. 8, 1. 2, according to which we should supply at least f6{<3 .
11 Heb. 1. 14 'flvJni, but Amos 5 16 from where the verse is taken has DDNK'31 "And you have borne."
12 Here we must supply from Amos, ibid. DDTPN 3213 Q31? DJVBV IK'S. "The Star of your god which ye made to yourselves" as is evident from Heb. 1. 18 below.
13 Heb. 1. 15 pK'Ot^nXD, but Amos, ibid. njOHO pSWI? " beyond Damascus. "
14 Amos 8 n, but there it reads D'pK Nim DV3 instead of 'TllD'pm, Heb. 1. 16.
16 Heb. 1. 17 D'C&Vn JV31 D^VH '1JO1 of which the first two words are a clerical error corrected by the scribe himself.
" See Test. Levi, 16 2.
17 See above, note u.
18 Num. 34 17. Cf. Test. Levi, 17 3 and reference in the notes.
TEXT B
commandments and the statutes will be returned the desert of the wicked ; when God will bring a visitation upon the land, \ when there will ^ come to pass the word which is written by the hand of Zechariah, the prophet, " O sword, awake, against | my shepherd and against the 8 man that is my fellow, says God7, smite the shepherd and the sheep shall be scattered, | and I will turn mine hand upon the little 9 ones." And they that watch him are the poor of the flock8. | These shall escape at the 10 end of the visitation'11, and they that remain will be delivered to the sword, when there will come the Anointed | *from Aaron and Israel10. " As it was at the end of the first visitation concerning which* He "spoke | through Ezekiel 12 to mark a mark upon the foreheads of them
7 Heb. L 8 7K| whilst Zechariah 13 7, from where this entire verse is taken, has in this place J"I1N3¥ 71.
8 See Zechariah 117.
9 See Text A, 1. ii.
Iu Reading Heb. 1. n TtrWDftpflMO instead of WlK»1 pHN. Cf. below, Heb. p. 20, 1. i.
11 Reading Heb. 1. n N1H for StfpnV which is a mere clerical error come in through the jNptlT in the next line.
FRAGMENTS OF A ZADOKITE WORK
xli
TEXT A
is the prince of all the congregation, and when
21 he will rise " he will destroy | all the children of
Seth19." These escaped20 at the end of the first
| Page 8 visitation21, || and those who removed back
were delivered to the sword22. And this also
will be the judgment of all of them who have
2 entered into his covenant who | will not hold fast to these23 to visit them *with24 destruction through the hand of Belial. This is the day |
3 on which God shall visit25. The princes of Judah were *like them that remove the bound. Upon them I will pour out my wrath like
4 water26. | For they became diseased incurably27 and they *crushed them28. *They are all rebels29,
5 because they turned not out of the way | of the traitors and they •wallowed30 in the ways of harlots and in the wealth of wickedness31 and
6 (in) revenge and every man bearing grudge | to his brother and every man hating his neigh- bour32. And they *committed treason33 every
7 man against his next of kin | and were joined to unchastity34 and *sold themselves to wealth and gain*35, every man of them did that which
8 was right in his own eyes36. ] And they chose
18 Num. ibid.
20 Heb. I. 21 IBta for K&D3. See Text B, 1. 10.
21 Heb. jiK'tnn for rmeton.
22 See above, p. i, I. 17.
23 Supply from Text B, "to these statutes."
24 Heb. 1. 3 rblb "to destruction."
25 Supply here from Text B, "as he has spoken."
26 Our text, Heb. 1. 4 is defective and corrupt, omitting the words bl3J M'DDD after milT and reading tCPK
rray Dn>7y -patm for 'may D'DD •paa'K nn^y.
The translation is after Hos. 6 10 and Text B.
27 Reading Heb. 1. 4 ND1D ]>tb. Cf. i Chron. 21 18. See also Hos. 6 13.
28 Heb. ibid. DIDpTI. Perhaps a corruption of
croon.
29 Reading Heb. ibid. 10^13 instead of ^>3.
30 Heb. 1. 5 l^Um. Cf. above, Heb. p. 3, 1. 17.
31 See above, Heb. p. 6, 1. 15. •'a See above, Heb. p. 7, 1. 2.
33 Reading Heb. 1. 6 ityDM instead of ID^ym . Cf. above. Heb. p. 7, 1. i. It is also possible that it is a corruption of ID^ym. Cf. Prov. 6 18.
34 Heb. 1. 7 not1? IB'2'1 .
35 Heb. 1. 7 pn^ TOW! which I took to be a corrup- tion of Jin1? naOTVl . See however Text B.
38 Cf. above, Heb. p. 3, 1. 6. S. (Frags. A & B)
TEXT B
that sigh and cry12, | but they that remain will 13 be delivered /<? the sword that avengeth the vengeance of the covenant13. And this also will be the judgment of all of them who have entered \ into 1 4 the covenant who will not hold fast to these statutes to visit them with destruction through the hand of Belial. \ This is the day on which God shall visit, 15 as He has spoken, " The princes of Judah were like them that remove \ the bound. Upon them 1 16 will pour out * my wrathu like water. Because they entered18 into the covenant of repentance | and *yet they turned not out of the way of the 17 traitors and they dealt wantonly in the ways of harlotry and in the wealth of wickedness \ and in 18 revenge and every man bearing grudge to his brother, and every man hating his neighbour. And they * committed treason™ every man \ against his 19 next of kin and were joined to unchastity and they were mighty17 for wealth and gain, and every man \ of them did that which was right in his 20 own eyes, and chose the stubbornness of his heart,
15 See Ezek. 9 4.
13 See Lev. 36 25.
14 Reading Heb. 1. 16 'may (for may). See Hos. 6 10 from where this verse is taken.
15 The meaning is, "though they entered."
16 Reading Heb. 1. 18 I'pyD'l for ic'tym. Cf. note 29, Text A.
w Heb. 1. 19 najfl'l. Cf. Isa. 5 22.
xlii
FRAGMENTS OF A ZADOKITE WORK
TEXT A
every man in the stubbornness of his heart17 and they separated not from the people38. And
9 they cast off restraint with an high hand | to walk in the way of the wicked ; concerning whom God said, "Their wine is the poison of dragons
10 and the head of asps that is cruel39." The dragons are the kings of the nations and their
11 wine is | their ways, and the head of the asps is the head of the kings of Javan40, who came
12 to execute vengeance upon them. | But upon all these things they meditated not who builded the *wall41 and daubed it with untempered
13 mortar. For | one confused of spirit42 and who dropped lies prophesied to them43 that the wrath of God was kindled against all His congrega-
14 tion44 | and what Moses said, "Not for thy righteousness or for the uprightness of thine
15 heart dost thou go to inherit | these nations45, but because He loved thy fathers and because
16 He would keep the oath46." | And so is the law for the captivity47 of Israel who turned out of the way of the people48. Through the love of God
17 of the forefathers who * aroused the people toward Him49, He loved them that came after
1 8 them. For to them | is the covenant of the fathers, but in his hatred50 of them who builded the51 *wall His wrath was kindled. And like unto
37 See above, Heb. p. 3, I. 5.
38 Supply here from Text B "and their sins."
39 Deut. 32 33.
40 Heb. 1. ii Jl» = Greece, relating either to Alexander or Antiochus ?
41 Reading f»nn instead of pnn. Cf. above, Heb. p. 4, 1. 19, text and notes.
42 Heb. 1. 13 7H13D which reading is however doubtful.
43 See above, Heb. p. I, 1. 14.
44 Perhaps there are missing at the beginning of Heb. 1. 14 "ltJ>X 1"OT yh"\ . They remembered not what Moses etc.
45 See Deut. 9 5 omitting however here after J"IK the
words nytra o DV-IS.
46 Cf. Deut. 7 8 which however reads 'n rQnNO '3 nDB'Ol DSnS. This looks almost as an intentional alteration of the text.
47 See above, p. 4, 1. i, text and notes.
48 See above, 1. 8 DVD 11TJ fbl.
49 Heb. 1. 17 n'jnn. Supplying from Text B DJ?PI. 80 Reading 1. 18 IXSlC'll instead of 'NJICOI and
supplying D2 after IBS .
51 Reading PPIH for pnn. See above, p. 4, 1. 19, text and notes.
TEXT B
and they separated not front the people \ and 21 their sins. And they cast off restraint with an high hand to walk in the ways of the wicked; concerning whom \ God said, ' Their wine is the 22 poison of dragons, and the head of asps that is cruel.' The dragons \ are the kings of the nations 23 and the wine is their ways, and the head of asps is the head\ of the kings ofjavan who came to execute 24 •vengeance upon them. But upon all these things they meditated not who builded \ the wall and 25 daubed it with untempered mortar. For the * man walking in wind18 and weighing storms the prophet of *man19 | to lie that the wrath of God 26 was kindled against all his congregation, and what Moses said \ to Israel, ' Not for thy right- 27 eousness or for the uprightness of thine heart dost thou go to inherit these nations, \ but because He 28 loved thy fathers and because He would keep the oath.' So | is the law for the captivity of Israel 29 *whow turned out of the way of the people. Through the love of God of the forefathers \ who 30 * aroused the people toward*1 God * and he loved them that came after them, for to them \ is the covenant of the fathers. But God hates and 31 despises them who builded the wall and His wrath was kindled against them and against all I who 32
18 Heb. 1. 25 HIT "pin. Cf. Micah 3 u.
19 Heb. ibid. DTK C]'t3D. Micah ibid, however has
oyn 'D.
20 Supplying Heb. 1. 19 ~&R before V1D.
21 Heb. 1. 30 1TVn. Perhaps the writer took it from ~\y "to gather after," but which can also be read ITJ/H. The 7V gives no meaning in either way. Possibly ll'lffl is right, in which case we should have to translate the passage, " who bore witness against the people (and) for God."
FRAGMENTS OF A ZADOKITE WORK
xliii
TEXT A
19 this judgment | it will be for everyone who de- spises the commandments of God, and He for- sook them and they turned away in the stubborn-
20 ness of their heart. | This is the word which Jeremiah has spoken to Baruch the son of
21 Neriah, and Elisha | to his servant Gehazi. All the men who entered into the New Covenant in the land of Damascus6'2.
M See above, p. 6, 1. 19. Here is a break in the MS.
TEXT B
walk after them. And like unto this judgment it will be for every one who despises the command- ments of God, | and He forsook them and they 33 turned away in the stubbornness of their heart. So are all the men who entered in to the New Covenant \ in thelandof Damascus\>\a\. they turned 34 and committed treason and turned away from the spring of living waters. | *'They *shall not 35 be2* counted in the assembly of people, and in its writing23 *they shall not be written.' From the day when there was gathered in" || the only || Page 20 teacher until there will arise the Anointed from Aaron and from Israel M. And this is also the Law | for all that entered into the congregation of men 2 of perfection of holiness26, but he will * cease27 accomplishing the statutes that are upright. | He 3 is the man who is melted in the furnace. When his deeds will appear28 he shall be expelled from the congregation | as though his lot had not 4 fallen among them that are taught by God28. According to his treason they shall record him80 * with the men | of * perversion31 until he will 5 come back to stay in the station of the men of perfect holiness. | And when his deeds shall 6 appear according to the interpretation of the Law in which walk | the men of perfection of 7 holiness, no man shall * profit32 him in wealth and labour, | for the saints of the Most High have 8 cursed him. And like this judgment shall be to everyone who despises both among them who
22 Heb. 1. 35 UETP N1?. Of the s6, only very faint traces remain.
33 Heb. ibid. 13HD31. The paper is torn and faded in this place but the reading is fairly certain. Cf. Ez. 13 9, from where this verse is taken.
24 Heb. ibid. f\DXn meaning "died." This word is followed by IV and miQ which are both cancelled.
25 See Heb. above, p. 19, 11. 10, II.
* Heb. 1. 2 enpn D'On. Cf. above, Heb. p. 7, 1. 5.
17 Heb. ibid, pp' which I took as coming from f¥p. It may of course be derived from pp "to abhor," "to despise," but the first seems to me to be more probable.
28 Heb. 1. 3 ySim. Cf. below, 1. 6. I think how- ever that in both these cases it is a corruption of STIirQ "deteriorate." The J)Bin3 may have come in from below, 1. 25.
29 See Isa. 64 13.
30 Heb. 1. 4 iniW3T', which was probably followed by DJJ.
S1 Heb. 1. 5 myO. See Heb. Diet. s. my. 32 Heb. 1. 7 ni&O. See Heb. and Rab. Diet. s. D1N. Here it means probably to "associate."
xliv FRAGMENTS OF A ZADOKITE WORK
TEXT B
were before | and among them who came after33, 9 who placed idols upon their hearts and walked in the stubbornness | of their hearts. They have 10 no share in the house of the Law. Like the judgment of their neighbours who returned j with 1 1 the men of scoffing34 they shall be judged. For they uttered error against the statutes of right- eousness and despised | the covenant and the 12 pledge of faith which they have affirmed in the land of Damascus ; and this is the New Covenant35-! And there shall not be unto them or unto their 13 families a share in the house of the Law. And from the day | when there was gathered in the 14 only teacher88 until all the men of the war were wasted who walked | with the man of lies about 15 forty years37. And at the end of these there will be kindled | the wrath of God against Israel as 16 He said, 'There is no King, and no prince38,' *and no Judge, and none | rebuking in righteous- 17 ness39. And they who turn from sin...40 who observed the covenant of God ...... man| ...... his 18
brother He will support their steps in the way of God. 'And God hearkened | and heard and a 19 book of remembrance was written before Him for them that fear God and think | upon His 20 name41' ...... until there will be brought up4*
salvation and righteousness for them who fear43 God. Then shall ye return and discern between the righteous | and wicked, between them that 21 served Him44 and them that served Him not."
33 Heb. 11. 8, 9 D'3VinX31 D'JItrK-Q DSDH W?. The meaning is not quite clear whether the despiser is one of the D'JIB'Snn etc. or the D'JIB'KT etc. were the object of his contempt.
" Heb. 1. ii }1^>n 'B'JN. Cf. Heb. p. i, 1. 14.
36 Cf. above, Heb. p. 6, 1. 19 and p. 8, 1. 21.
36 Heb. 1. 14 nnV. Cf. above, Heb. p. 3, 1. 8 and p. 6, 1. ii.
37 Heb. 1. 15 D'ymX D'JEO. See above, Heb. p. i,
1. 10 entry Q-M.
38 See Hos. 3 4.
39 This quotation '131 tOU IS'ND (Heb. 11. 15, 16) must rest on some confusion by the scribe of Biblical verses such as Isa. 114 and Hosea 3 4.
40 After the word VB'B Heb. 1. 1 5 we have a trace of a ' which may have been the beginning of 3pJJ'. Cf. Is. 80 11 (3pJP3).
41 See Mai. 3 16.
42 Heb. i. 20 rhy\
43 Heb. ibid. DrWII Dn3f1, etc. The largest part of this line is faded, but the reading as given in the text is fairly certain. Cf. Mai. 3 18.
44 Heb. 1. 21 13JJ. Traces of letters follow which
FRAGMENTS OF A ZADOKITE WORK xlv
TEXT B
" And showeth mercy * unto thousands" of them that love Him | and unto them that observe 22 *His commandments*1 for a thousand genera- tions," from the* house of Peleg47 that have gone out from the city of the sanctuary. | And 23 they confided in God at the end of the treason of Israel and they polluted the Sanctuary and they came back unto God. | The * prince of the 24 people48 with few words48... according to His spirit they shall be judged... in the counsel | of holi- 25 ness. And all they who broke through the bound of the Law of those who entered into the covenant when there will shine forth | the glory 26 of God to Israel they will be cut off from among the camp and with them all they who do wickedly80 1 of Judah in the days of its trial*1. But 27 all they who hold steadfast to these laws to go out | and to come in according to the Law and 28 listen to the voice of the teacher and shall confess before God... we | are guilty, we and our fathers 29 because they walked contrary51 unto the laws of the covenant | and true is thy judgment against 30 us. And they will not lift the hand against His holy statutes, His righteous judgment | and 31 the testimony53 of His truth. And they will be chastised by the first judgments in which | the 32 children of the men of the only one were judged. And they will listen to the voice of the teacher of righteousness. And they will not * answer54 | the statutes of righteousness when 33 they hear them. They will rejoice and be glad
may be taken as a 1. They may also be taken as a 7, which would be the remainder of }K. See Mai. ibid.
45 See Exod. StO 6 which the scribe partly confused with Deut. 7 9. See above, Heb. p. 19, 1. 17. After Heb. 1. 11 there is space for D'E&i6.
48 Heb. 1. 11 VlOBv1, omitting by mistake the word
.
47 Heb. 1. 11 37D n'3D, reading doubtful. Before these words a space of nearly two words appears blank, but no traces of letters are visible.
48 Heb. 1. 24 "pW > but only the 3 and the "I are certain. *• Heb. 1. 14 OyO Dnm, but the reading is
doubtful.
60 Heb. 1. »7 'y'BHD, probably as much as 'VBH.
51 Heb. 1. 17 VniDTTO.
58 See Lev. 38 »i.
M Heb. 1. 31 mnjn. Cf. above, Heb. p. 3, 1. 15.
54 Heb. 1. 32 13*B" "answer" or rather "contradict."
xlvi FRAGMENTS OF A ZADOKITE WORK
TEXT B
and their hearts will exult55 and they will show themselves mighty | against all the children of 34 the world, and God will make atonement for them and they will see56 His salvation for they put their trust in His holy name.
66 Reading Heb. 1. 33 ttyM for ItJW.
66 Heb. 1. 54 11 being a remainder of 1X11.
| Page 9 Any man who will destroy a man1* in accordance with the statutes of the
i gentiles* so that he is to be *put to death2, | *it is concerning him3 that He said,
" Thou shalt not avenge nor bear any grudge against the children of thy people4." And
3 every man of them who hath * entered5 | into the Covenant who shall bring a* charge6
4 against his neighbour which is not* proved7 before witnesses | and* shall beat8 him in his fierce wrath or * speak against him *to his elders so as to insult him, is taking
5 vengeance and bearing grudge ; | but it is only written, " He "will take vengeance of
6 his adversaries and He is bearing grudge against His enemies." | If he held his peace from day to day 10but in his fierce wrath he spake against him in a matter
7 concerning death11 | his* sin is upon him12 because he did not fulfil the commandment
8 of God who said to him, " Thou shalt surely rebuke | thy neighbour13 and not suffer
9 sin upon him." As to the oath concerning which | He said "thy hand shall not help
10 thee14," if a man will make *another *man swear in the open field15 — that is not* in the presence of16 the judges or their word17 — his hand has helped him. And he who
11 has lost | (anything), and it is not known who has stolen it from the* Tent18 of
12 the camp in which the thing has been stolen, its owner shall* proclaim19 | it by the oath of cursing20, and whoso hears, if he knows and utters it not, he shall be
13 guilty21. | In any* recompense made22 for that which has no owners he who makes
If x " Heb. 1. 6 niD ~\2~I2 meaning perhaps that he
1 Heb. 1. i D1XD D1X D'lfP. The D1XD I took to accuses him of a capital offence. It is however possible be a dittography. The expression was probably suggested we should read here DOX for HID, that is even if it be by Lev. 27 29 D1XH JD D1IT 1B>X DIP! i>3 . true'
2 Heb. ibid. rVDil? that is according to the laws of
. . t,ivi»- Heb. 1. 8 TJTl, but Lev. 19 7 reproduced here has
the D'13. I take this law to contain a prohibition against -_,„...
acknowledging the jurisdiction of the gentiles (711X3*13? 14 ' L w»«W
DMJ te) which is also forbidden by Rabbinic law. is considered an act o^ioLcl'amoundng6 to bloodshed. Cf. Maimonides, Mishneh Torah, Hilcoth Sankedrin, cf. Baba Kama< ,7^and Tur> Choshen Mishpath, S 4,
ch. 16. § 7, text and reference given by the commen- , L ,
where the principle of iVC'SJ? X3H CWX T2V. tators. 16 c T I*
» Heb. ibid. X1H followed by TBW, Heb. 1. 2 which ,,_L . , , _,,RL
'• Reading Heb. 1. 10 '3B7 instead of D'327.
17 Heb. ibid. DIOXD that is the decision of the
4 See Lev. 27 28. Cf. above, Heb. p. 7, 1. 2.
5 Reading Heb. 1. 2 'X3.O instead of 'K'D.D. „ i
18 Readme Heb. 1. II iVluD 1 = "yo ~nX) instead of
6 Heb. 1. 3 T3 i. Cf. Deut. 22 20. See also Heb.
.__ „,. , „, .p . IS Reading ibid. P*OB" instead of Jf'DB'* and taking
7 Heb. ibid. rClnj. Cf. below, 1. 18. Cf. lest. ,
Gad, 4 2, s, to which our text seems to be a partial v'^ ibid- as the subject. For a somewhat similar rail el institution in Rabbinic Judaism see Baba Mezia 18 i>.
20 C'f VMITI K t T
8 Heb. 1. 4 W3ni, corruption of imm.
9 The verse in Nahum 1 2 reproduced here reads
1 Tl Dp13, our scribe avoiding the Tetragrammaton. ~" That is, for a 7J?D.
10 Cf. Num. 3O 15.
FRAGMENTS OF A ZADOKITE WORK
xlvii
14 the recompense23 shall confess to the priest, | and it shall all belong to him, besides the ram of the guilt offering. And so everything lost that was found and has no | 15-16 owners it shall belong to the priests, for he who* found it24 knows not its law. | If its owners were not found they shall keep it in trust. If a man acts treacherously
17 against any law and his neighbour sees it and he is only one — if it be a charge of
18 death he shall make it known* in his presence to the Censor, proving25 it to him.
19 And the Censor shall write it down with his hand ; until he will do it | again before one, *and then he shall come back and make it known to the Censor. If he will
•20 be caught again before | another, his sentence shall be finished28. And if they are two 11 and they witness* against | him in another thing27 the man shall be only excluded
22 from the Purity28, if they are trustworthy. | And on the day on which the man sees it he shall make it known to the Censor. And according* to the statute...29 two
23 trustworthy witnesses, and through one* witness to exclude* from the Purity. And | Page 10 there shall rise no [| * witness30 before the judges to kill at his mouth31 whose days
i were not fulfilled to pass | among them that are numbered32* and who fears* not33 3 God. No man shall be* believed as a witness against his neighbour | who transgresses
a word of the commandment with a high hand until he was worthy to repent34. | U XI 4 And this is the usage1 of the judges of the congregation2. Ten men selected3!
5 of the congregation according to the *age4 ; four of the tribe of Levi and Aaron
6 and six of Israel | learned in the Book of *the Hagu5 and in the foundations of the
7 covenant, from five | and twenty years old even unto sixty years old6. But none shall
8 be appointed after he be | from sixty years old and above to judge the congregation.
9 For through the unfaithfulness of man | his days* diminished7, and when the wrath of
a Heb. I. 14 3B>i»n participle hifil of 31E'. Perhaps it is a corruption of S'E'On. Supplying, of course, DK'XH. Cf. for the law Num. 5 8 of which our text looks almost like a paraphrase.
24 Heb. I. 15 n'NVIO for HKX1D.
28 Heb. 1. 18 -p3D^> IT3in3. Cf. above, 1. 3. The office of the lp3D a sort of censor or inquisitor is unknown otherwise.
26 Heb. 1. 20 1DSE>D D^B*. This third 1DX or inN (1. 20) is apparently the third witness.
27 Heb. 1. 21 inX 131, in contradistinction of 13T J"I1D(?). The meaning of this law and the one that follows is not clear to me. It would seem as if in the case of death our Text insists upon three witnesses, whilst in other cases, punished only by the exclusion from the mnD, two witnesses are sufficient; whilst the words, "and through one witness to exclude from the Purity," in 1. 23, perhaps refer back to the case of death, that the evidence even of one witness has the result of exclusion from the Purity.
28 Heb. ibid. mntSH meaning perhaps the Camp or the congregation. Cf. Heb. p. 12, 11. 5, 6.
29 Heb. 1. 22 pinn ^tfl . The latter word I first read I1iin by mistake. The MS. is faded and the middle of the next word is partly torn away, only a ' being visible at the beginning. The remaining letters are 173. lean only suggest that it is a remainder of 1*?3p' "they shall accept," but there is no trace of the leg of the Kof.
30 Reading Heb. 1. i TV or 1JJ for T\y. Cf. Deut. 19 15.
31 See Deut. 17 6.
32 That is, who have not reached the age of twenty- five. Cf. Exod. 3O 13 and r+. Cf. below, 1. 6.
33 Supplying before NT Heb. 1. 2, the word N^l.
34 Heb. 1. 3 3ic6 13r iy "to do repentance." Cf. also Num. 15 30 HOT "P3 "presumptuously."
IT XI
1 Heb. 1. 4 TO. Cf. above, Heb. p. 7, 1. 6.
2 This word iTtyn, Heb. 1. 4, is followed by 1J? which I took as mere dittography.
:1 Heb. 1. 5 nni13. Cf. Jer. Kiddushin, 66a, "pnN3E> I1"11"131"! w'<h reference to the appointment of officers.
4 Heb. I. 5 nyn. It may also mean "for the time being."
5 Heb. i. 6 unn -iSD3. Cf. PS. 40 + num.
" meditation." What is understood by this IJil, whether a special book of the sect or the regular Scriptures I am unable to say.
6 Cf. Num. 8 24 and Lev. 27 7.
7 Reading Heb. 1. 9 TO' for ID'.
xlviii
FRAGMENTS OF A ZADOKITE WORK
God* was kindled8 against the inhabitants of the earth, he said to remove9 their | 10 minds before they shall complete their days10. n XII ii As to be cleansed in water. No | man shall wash in filthy waters or not sufficient1
12 for "immersion2 of a man. | None shall cleanse himself in the *waters8 of a vessel.
13 And every pool in a rock in which there is not sufficient | water for* immersion which an unclean person has touched, its waters shall be contaminated *like4 the waters of the vessel. |
XIII 14 As to the Sabbath to keep it according to its law, no man shall do work on the sixth
15-16 day | from the time in which the globe of the sun1 | is removed from the gate in its
17 * fulness2, for it is He who said, " Keep the | Sabbath day to sanctify it3." And on the
18 day of the Sabbath no man shall utter a word | of * folly4. And surely none shall demand any debt of his neighbour5. None shall judge on matters of property, and gain6. |
19 None shall speak on matters of work and labour to be done on the following morning7. | 20-21 No man shall walk in the field to do the work of *his affairs8 | on *the day9 of the
22 Sabbath. None shall walk outside his city* more10 than a thousand11 cubits. | No man
23 shall eat on the day of the Sabbath but of that which is prepared14 or perishing* | in | Page ii the field13. None shall eat or drink but *from that which was* in the camp14. |j *But
if he was15 on the way and went down to wash he may drink where he stands, but
8 Reading Heb. ibid. 71111131 for
9 Heb. ibid. 11D7 as much as
10 Cf. Jub. 23 ii.
IF XII
1 Heb. 1. ii HO D'DIVDI. Cf. the following line.
2 Heb. ibid. 7'5nO which I took as a corruption of 7'3t3D. Cf. Erubin 4/1, and reference given there,
3 Reading Heb. 1. 12 ^D3 for nO3. This law seems to be directed against DOINK" D'D " drawn water," which also according to the Rabbinic law is unfit for immersion. Cf. Maimonides, Hikoth Mikwaoth,ch. 4, § 3.
4 Reading Heb. 1. 13 'D'D3 for <D«O3.
IT XIII
1 Heb. 1. 15 EH3KVI W?J. In Rabbinic HOD 'J see Rabb. Diet. s. 7373. See particularly Jer. Berachclh ib
vi pa inr yipt?? non 7:6:1 7'nnn.
Reading Heb. 1. 16 1N17O3 for 1N17D. Perhaps we should emend 1N133 "at its setting."
8 Deut. 6 11. Perhaps it is the word 11OB* which is urged deriving from it what is known in Rabbinic literature as riDDID, that is the time added to a holy day before it actually begins. See Rosh Hashauah, ga and cf. Rabb. Diet. s. nSDin. See Hadasi, Alphabela, and Can Eden by the Karaite, Aaron the Elder, 373, and Bashiatsi, p. 40 seq., and 45^.
4 Heb. 11. 17, 1 8 733 ~\2~\ meaning probably the same as 71D H31, that is matters of a secular nature which must not be discussed on the Sabbath. The Rabbis
derive this prohibition from Isa. 68 13. Cf. Shabbath, 1500. See also Maimonides, Mishneh Torah, Hilchoth Shabbath, ch. 24.
6 Heb. 1. 18 73 irum HB" 7N pll. Cf. Deut. 16 2.
6 Heb. 1. 18 J>¥31 Jin. See Mishne Bcza v. 2.
7 Heb. 1. 19 D'OB'O?. Cf. Mishne Bikkurim in. 2. Cf. Rabb. Diet. s. D3E>.
8 Reading Heb. 1. 20 VVDR or IVDn. This probably only means to plan the work for the following day. Cf. the references given in note 4.
8 Supplying at the beginning of Heb. 1. 21 the word DV3.
10 Heb. ibid. 7J7, but is preceded by a word looking somewhat like IN. Perhaps it is a corruption of "|X, but it is more likely to be a mere clerical error, the scribe having first written by mistake "IN, and correcting himself afterwards by the proper word 7JJ.
11 Heb. 1. 21 e)?K. No such "Sabbath limit" how- ever is known. Probably it is a mere clerical error for D'37K. Cf. Heb. p. n, 1. 6. See also Jub. 6O 8, text and note.
12 Heb. 1. 22 plDil, that is destined or prepared for this purpose from the eve of the Sabbath or the feast. Cf. Mishne Beza \. 2. See also Rabb. Diet. s. pa. Cf. Jub. 6O 9 and 2 29.
13 "The field." Of the Heb. equivalent mt?3 1.23, only the il is certain, whilst there is also a faint trace of thel.
14 Supplying Heb. 1. 23, IPX, after the DK.
15 Supplying at the beginning of Heb. p. ii DN1 DM , though the possibility is not excluded that we have here a lacuna in the MS.
FRAGMENTS OF A ZADOKITE WORK
xlix
2 he shall not draw | into any vessel16. No man shall send the son of the stranger17 to
3 do his affairs on the day of the Sabbath. | No man shall put on garments that are
4 filthy or were brought by a gentile unless | they were washed in water or rubbed off
5 with frankincense18. No man shall *mingle19 of his own will | on the Sabbath. No
6 man shall walk after the animal to feed it outside of his city more than | two thousand
7 cubits20. None shall lift his hand to beat it with his fist. If | it be stubborn he shall not remove it out of his house21. No man shall carry anything from the house |
8 to the outside or from the outside into the house and if he be in the* gate22 he shall
9 *not carry out | anything of it or bring23 in anything into it. None shall* open24
10 the cover of a vessel that is pasted on the Sabbath. No man shall carry | on him spices25 to go out and *come in on26 the Sabbath. None shall27 move in the
11 house* on the day of the Sabbath28 | rock or earth. No nurse shall bear the suckling
12 child29 to go out and to come in on the Sabbath30. | No man shall *provoke31 his man-
13 servant or his maidservant or his* hireling32 on the day of the Sabbath. | No man H shall deliver an animal on the day of the Sabbath33. And if it falls into a pit | or
ditch, he shall not raise it on the Sabbath34. No man shall *rest35 in a place near|
15 to the gentiles on the day of the Sabbath. No man shall profane36 the Sabbath for
16 the sake of wealth and gain. | And if any person37 falls into a * gathering of water
17 or into a place | of38... he shall not bring him up39 by a ladder or a cord or
16 The meaning of these laws is to be found in the interpretation of Exod. 16 29, Jub. 6O 8 and 2 29. Cf. Singer, p. 199 and Charles' notes to Jub. ibid. Cf. also Hadasi, Alphabeta, 147.
17 Heb. 1. 2 n33n p. See Isa. S6 6.
18 This law does not refer exactly to the Sabbath, but to all the days of the week on account of contamination (HND10). See Introduction, p. xxv.
19 Heb. I. 4 3iyJV . Meaning obscure. Perhaps it is a corruption of 3JH', which would mean as much as to be hungry, or to starve oneself, thus containing a pro- hibition against fasting on the Sabbath. Possibly, it is a direct corruption of n31?JV. Cf. Jub. SO 12.
20 See above, note 1 1 .
-1 Cf. Jub. ch. 3 i<), text and notes.
22 Reading Heb. 1. 8 "13D for H31D. Cf. Rabb. Diet. s. M3JD and X13O. About this law in general, cf. Jub. 2 29, 30 and SO 8.
38 Reading Heb. 11. S— 9, K'3'-X»¥V, instead of
-J Reading Heb. 1. 9 PinS' for riDS. Cf. Hadasi, Alphabeta, 148. The Rabbinic law is very mild in this respect. See Shabbath, 1460, and Maimonides, Hilchoth Shabbath, ch. 23, § 2. See also Jost, III. p. 303.
25 He1). 1. 10 DMJDD, more correct D'3DDD. Cf. Rab. Diet. s. JOOD and JOD. Cf. Mishneh, Shabbath VI. 6. Tosefta, ibid. V. 10 and T. B. Shabbath 6-,a where a similar law is to be found.
28 Reading Heb. ibid. K13^1, though in the MS. the 1 is a little short and looks like K'3?l .
-7 Heb. ibid. ^lOV Cf. Rab. Diet. s. ^123 and *?t^>D . The latter is more common in such connection.
S. (Frags. A & I!)
28 Reading Heb. ibid. mC'n D1< for D3P1D.
29 Cf. Num. 1113.
30 Cf. Mishneh, Sliabbath, XVIII. 2, and Maimonides, Hilcoth Shabbath, ch. 18, par. 16.
31 Heb. 1. 12 KID'.
32 Reading Heb. ibid. 1T3B> for n31B>.
33 See Mishneh, Shabbath xvm. 3 where we have such a law with regard to the festivals (31D DV). Cf. Tur Orach Chayim, par. 339.
14 Reading Heb. 1. i4^1Sn for^'BH. The Rabbinic law is less strict. See Shabbath, iitjb, and Maimonides, Hilcoth Shabbath, ch. 25, par. 25.
35 Reading ibid. 1. 14 ni3B" for IV3B>\ that is, not to stay over the Sabbath in a gentile vicinity. Cf. Wreschner, pp. 14 — 15, for a similar law of the Samaritans and the Karaites.
38 Heb. 1. ij 7IT, perhaps a corruption of yypp . Perhaps we have to understand by it the piohibition of buying and selling on the Sabbath. Cf. Jub. 8O 8.
:" Heb. 1. 16 DIN B»D3.
38 Heb. 1. 16 mpo "?N1 D'D D1p» D'D b«. The first D'D is cancelled in the MS. DlpO is undoubtedly a corruption of HlpO, cf. Lev. 11 36, which emendation is reproduced in the translation. After the second DIpD some word is missing.
38 Assuming that Heb. 1. 17 reads n?l?!, and thus refers to the C'SJ in the preceding line. For the Rabbinic law in this respect, see Yoma, 84*, and Mai- monides, Hilcoth Shabbath, ch. 2, par. 7. It is more probable that some words are missing at the end of the pieceding line, and that 1. 17 is the beginning of a new law.
1
FRAGMENTS OF A ZADOKITE WORK
i8 instrument. No man shall bring anything on the altar on the Sabbath, | save the
burnt-offering of the Sabbath, for so it is written, " Save your Sabbaths40." U XIV 19 No man shall send | to the altar burnt-offering or meat-offering or frankincense
20 or wood through the hand of a man contaminated by any | of the uncleannesses1,
21 allowing him2 to contaminate the altar, for it is written, "The sacrifice | of the wicked is abomination, but the prayer of the * righteous is like an offering of
22 delight3." And everyone who comes into | the house of * worship4 he shall not enter when he is contaminated * without5 washing. And when the trumpets of the Congre-
23 gation sound | it shall be (done) before or after6, and they shall not disturb the whole || Page 12 service *on the Sabbath7 || it is holy. No man shall lie with a woman in the city
2 of the Sanctuary to contaminate | the city of the Sanctuary by their uncleanness8.
3 Any man over whom the spirits of Belial will have dominion | and he will speak rebellion9, he shall be judged according to the law of the " Ob and Yiddeoni." And
4 he who will err | to profane the Sabbath and the Feasts shall not be put to death ;
5 but10 it is upon the sons of man *to watch him11 *whether12 he will be healed of
6 it. And they shall watch him seven years and then | he shall come into the Congregation. None shall stretch out his hand to shed the blood of any man
7 from among the gentiles | for the sake of wealth and gain13. Nor shall he take
8 anything of their property in order14 that they blaspheme not, | unless by the counsel
9 of the * Congregation15 of Israel. No man shall sell an animal | or bird that is 10 clean to the gentiles in order that they sacrifice them not16. Nor shall he | sell them
anything of his threshing-floor or his winepress in all his * property17. Nor shall he n sell them his manservant or maidservant | who entered with him into the covenant of 12 Abraham18. No man shall make himself abominable19 | with any living creature or
5 Supplying ibid, after NOO the word '73 or N73 , cf. above 1. 4. But it is also possible that it means as much as a SOD who is in need of D13D. Cf. Lev. 11 14 and 15 10. See also i Chron. 23 19.
6 Heb. 1. 23 "inNIV IN DIpJV which may also mean be it earlier or later.
7 Heb. ibid. n3BTI but only the H is traceable whilst the other letters are torn off. The meaning of the law is entirely obscure to me.
8 Heb. 1. 2 Dni33. 8 See Deut. 13 6.
10 Heb. 1. + '3.
11 Heb. 1. 15 'HOCJ'O. Perhaps a corruption of
noe'7.
12 Reading DX for ON 1.
13 The meaning of this law is that he is only permitted to kill a gentile when it is a case of self-protection.
14 Heb. 1. 7-rt3J?3.
15 Heb. i. 8 inn, cf. Rab. Diet. s. cvyran.
18 That is to their idols. Some similar laws are to be found in Mishneh, Aboda Zarah. I. 8, and 9. Cf. also the Gemara to these Mishnas.
17 Heb. 1. 10 11ND 733. Perhaps we should read D11XD "for all their property" that is for any money. See Rab. Diet. s. -JKQ.
18 For a similar Rabbinic law see Mishneh, Gittin iv. 6.
19 Cf. Lev. 11 43.
40 Perhaps he is referring to Lev. 23 38 m Tl interpreting it to mean "save the Sabbath of the Lord" on which the burnt offering and the meat offering etc. recorded in the preceding verse are forbidden. Of course the correct translation is "beside the Sabbaths of the Lord." More probable it is that we have here a reference to Jub. SO 10, " and rest thereon from all labour ...... save
burning frankincense and bringing oblations and sacrifices ...... for Sabbaths," which the scribe in some way confused
with the preceding law and wrote 7]f ?X, instead of Kt?' ?X and then omitted several words which might easily be supplied from Jub.
IT XIV
1 Reading 1. 20 niNDlDH for niS»Dn. '- Heb. ibid. iniCnr6. See Rabb. Diet. s.
3 Prov. 15 8, but the second clause of the verse reads there W VI DnU" n'jSrll " The prayer of the upright is his delight." The reading J1 VI HTOOS DPIV n'psm as our text has it (Heb. 11. 20, 21) is undoubtedly corrupt and points to a confusion with Prov. 15 29.
4 Heb. 1. 22 rnnnKTI JV3 lit. the house of prostration, cf. the Arabic juh^^e. Cf. Levy's IVorterbuch iiber die Targumim n. 141 about JimiJD JV3 and 1T3D D*3 , but it is never applied to a Jewish place of worship. The term is strongly suggestive of the Falashas' Mesgttd.
FRAGMENTS OF A ZADOKITE WORK
li
13 creeping thing, to eat of them the beehives20, even21 any living creature | that moveth
M in the waters22. Nor shall the fish be eaten unless they *were split | alive and
•their blood was shed23*. But all the locusts after their kind shall come into fire
15 or into water | whilst they are still living, for this is the manner of their creation24.
16 And all wood and stones | and dust which will be polluted by the uncleanness of
17 man * shall be polluted like them25*. According to | their uncleanness shall be unclean he who toucheth them. And every instrument, nail, or pillar in the wall |
is which will be with the dead in the house shall be unclean, *like the uncleanness26 of
an instrument of work27. | II XV 19 And *this is the usage1 of the settlement of the cities of Israel, according2 to
20 these judgments to separate between | the clean and unclean3 and to make known
21 *the difference between the holy and the profane4. And these are the statutes | *to instruct5 to walk in them the whole nation6 *according to the Iaw7...*every
22 time8. And in this law9 | shall walk the whole seed of Israel and they shall not be
20 Heb. 1. 12 nnmn '>jyo ono ss. The DHD
is probably a mere clerical error, whilst the D'imn vJyD means as much as the Rabbinic D'lm mi13, cf, Jastrow s. mi13. I do not remember any sect that forbade honey, though there was the consideration that it comes from an unclean insect, cf. Bechoroth "jb. Perhaps it refers to particles of the bees which are mixed up with the honey. Rabbinic Judaism had no scruples in this respect and allowed the honey as it came from the bee-hives (see Shnlchan Aruch, Joreh Deah § 81), whilst the Karaites protested and insisted on a preparation of the honey (through filtering) so as to separate these particles. Cf. Salmon b. Jerucham's denunciation of this less stringent usage of the Rabbanites Tyi D'313TD
nr xb n»Ni onim yba1? n<nn 'onmi TiriNi pis?n pe>n iron onim HDTK
.D'TDI D'JIW (MS). Cf. Eshkol Hakkofer Alphabeta, 236. See however, Introduction, p. xxiv.
21 Heb. 1. 12 Ty. It is not impossible that this is a shortened quotation from Lev. 11 43 — 46 which began "?« 31H33 (v. 43) to v. 46.
22 Cf. Lev. 11 46.
23 Reading and supplying Heb. 1. 14 DDT "|[B1E01. The ~|DC-'31 is almost certain though the S is torn oft" whilst there are also definite traces of the DDT. This agrees in part with the view of the older Karaites and Samaritans, who forbade the eating of fish that died in the water or were found dead on the shore. Cf. Wreschner, p. 51. The splitting of the fish had, according to this writer, to be done by one of the Sect, as the nfi'DX, according to some Samaritans and Karaites, had to be done by a Jew. Emphasis has also to be put on the DDT T,BCJ01. The law is directed against the Rabbinic opinion permitting the eating of the blood of fish. See Sifra 39 a and Ktrithoth 20 b.
24 See Wreschner ibid. p. 52, about the mode of killing the locusts in water. As to meaning of the last words, "for this is the manner of their creation." See Chttllin, 27 b, where we have a homily to the effect that cattle
have to be killed in a certain way because they were created out of the dry land (earth) ; fish, again, require no killing, being created out of the water; whilst birds which were created out of alluvial mud (a combination of water and earth) occupy also, with regard to their ritual killing, a middle place between cattle and fish. The notion was thus that the mode of killing is in some way connected with the element out of which the animal in question was created. We may thus assume that in the composition of the locust, according to our author, the elements of water and fire are to be found, hence they shall be killed by water or by fire. According to the Rabbinic law, the locust requires no killing at all. See Maimonides, Mishneh Torah, Hilfhoth Shechitah, ch. 1. 1, and Tur Joreh Deah, § 13.
25 Reading Heb. 1. 16 DillDD I^XIV for 1DL" Dn3 referring to the DTNTI n'KDD3. The 1 of the may also be taken as a final J.
26 Reading Heb. 1. 18 nXOBS for nXD03.
27 Heb. 1. 18 ne-yo ^O. Cf. Num. 31 51. Both this law and the one preceding it are in contradiction to the Rabbinic law, exempting all these things from nNOlD. Cf. Mishneh fCelim xn. 3 and Maimonides, Hilchoth Kdim, ch. x. i.
T XV
1 Heb. 1. 19 "pD. Supplying at the beginning of the line the word i"IT1 as below, 1. 22 and elsewhere.
2 Supplying Heb. 1. 19 'B after 70.
3 Lev. 11 47.
4 Cf. Lev. 10 10. See also Num. 38 24.
5 Reading Heb. 1. 21 !?»3S?r6 for S'3B>»^>, though ?'I3K'D7 (for the wise man) is not absolutely wrong.
* Heb. ibid. in"?3.
7 Reading Heb. ibid. BDB'OS for
8 Heb. ibid. nyi. Of the preceding word some traces remain which may be taken as ny.
" Heb. ibid. t3BC'O31 meaning as much as t3Bt?D31 .
Cf. p. 6, 1. 10, (Dm) no3 -|Snnr6.
lii
FRAGMENTS OF A ZADOKITE WORK
13 cursed. And this is the usage of the settlement | * congregation10 in the end
J| Page 13 of the wickedness and until there will arise the Anointed *from Aaron11. |j * and
i Israel — till ten men at least12 by thousands and hundreds and fifties | and tens15.
And when there will arise ten, the man who is a priest learned in the Book of the
3 Hagu14 shall not15 depart. According | unto his word shall they all be ruled18. And
4 if he is not tried17 in all these but a man of the Levites is tried | in these, then the lot shall be cast18 that all those who enter into the camp shall go out and come in
5 according to his word19. And if | there be a decision regarding the law of leprosy * which20 a man will have, then shall come the priest and stand in the camp, and
6 the Censor21 shall instruct him | in the explanation of the law. And if it *increased22,
7 he shall shut him up for unto them | is the judgment23.
51 XVI And this is the usage of the Censor of the camp. He shall instruct the
8 many in the deeds of God, and shall make them understand *His mighty wonders1, and shall narrate before them the * happenings of eternity2 *in the Law of
9 God*3, | and shall have mercy with them as a father with his children, and shall 10 * forgive all their rebellions*4. Like a shepherd with his flock5 he shall loose all n the bonds of their knots6 7 oppressed and crushed *in his congregation*8. | And
everyone who shall join his congregation, he shall count him according to his n *deeds9 his * understanding10, his might, his strength and his property. | And they
shall record him in his place in accordance with his *assignment11 through the lot in 13 the camp12. But no man of the children of the camp shall rule | to bring a man into
0 The MS. is both faded and torn in this place. The Censor, the act of shutting up the leper had to be done which is taken as ^Hp in the translation is very by 'he priest. Cf. Sifra, 60 b, and Mishmh Nfgaim
doubtful. Before |*p3 traces of H? may be seen.
11 Reading Heb. p. 12, 1. 23, and p. 13, 1. i, ^SOK"D1 pnSD mE>» for biOS>M pnK'D. Cf. Heb. p. 19, 11. 10, n, and p. -20, 1. i, text and notes. In my first reading of the MS., I assumed that there is a lacuna in the MS. between p. 12 and p. 13, as indicated by the asterisks at the bottom of p. 12. But further study convinced me of the continuity of the text, as it proceeds on p. 13, to give interpreting details to the 32*10 "pD on p. 11, remaining in force till the advent of the Messiah. Cf. p. 6, 1. 10, which is an exact parallel, only that there he calls the "Messiah," the Teacher of Righteousness, 1. 11.
12 Heb. 1. i t2jnD^>, the 3K>1D consisting of ten men at least.
18 Heb. ibid. nVK'Ol.
14 See Heb. above, p. 10, 1. 6.
16 Heb. 1. 2 B>O' ^>K. Cf. Exod. 33 1 1.
'« Heb. 1. 3 1pB". Cf. Gen. 41 40.
" Heb. ibid. )1PI3 .
18 Cf. Josh. 19 i etc. Heie it seems to be a mere phrase = it shall lie decided.
19 Cf. Num. 27 11 etc. Apparently if there is a priest (fro) he comes first.
'-'" Supplying Heb. 1. 5 before flW the word It^N.
21 See above, Heb. p. 9, 1. 17 etc.
Reading Heb. 1. 6 nt?S instead of TIB. But it is also possible that *Dg (fool, ignorant) is correct. The meaning would be that even in the case when the priest is an ignorant man and has to be instructed by the
III. i, for a similar law. 83 Cf. Hos. 6 i.
IT XVI
1 Reading Heb. 1. 18 It6a for ^3.
s Heb. 1. 8 D"?15? nrm. Cf. Heb. above, p. 2, 1. 10.
3 Reading Heb. ibid, rv mm for iTmD3. Perhaps this word is a corruption of iTDlB3 "details." See Rab. Diet. s. CIS.
4 The MS. is torn and probably also corrupt in this place. The translation assumes the reading and emenda- tion in Heb. 1. 9 D1TIT1O ^ SB"! (for DSIITID).
5 See Isa. 4O 11.
6 See Isa. 68 7 which suggests the emendation of DiVnWI (wickedness) instead of Dnne>p in Heb. 1. 10.
7 The MS. is torn in this line (10) as indicated by the dots. The traces left suggest also some such words
8 Reading Heb. ibid. imjD for W1J73. Cf. also Deut. 38 33.
9 Heb. 1. n VCryD? supplying the V which is torn away.
10 Heb. ibid. talB>1 as much as 1^3^!.
11 Heb. 1. 12 inirv which I took to be a corruption from IN VJ. See above, 1. 4. It is also possible that the word is a corruption of 1D1IV "genealogy," "pedi- gree." Cf. Rab. Diet. s. DIPP.
12 Supplying Heb. ibid, after the n the letters i or my "congregation."
FRAGMENTS OF A ZADOKITE WORK
liii
14 the congregation * without the13 word of the Censor of the camp. | Nor shall any man
of them who entered into the covenant14 deal with15 the sons of the 'strangers18
(j * unless | hand to hand17. No man shall perform a *thing as18 buying and selling19
j6 * unless he has spoken20 | to the Censor of the camp and he shall do21 and not...
I7_l8 | and so to him who expels22 and he | afflict23 him and in
19 the love he shall not incline24 | they, 26and he who is not connected with |
20-21 And this is the settlement of the camps. All shall not succeed to settle in the
Pagei422 land26 | ||that have not come from the day that Ephraim
i departed from Judah27. And all they who walk in these | the covenant of God *is steadfast to them28 to save them29 from all the snares of the pit, for suddenly...80 | IT XVII 3 *And this is the usage1 of the settlement of all the camps. They shall be
4 counted all by their names, the Priests first, | the Levites second, the children of Israel third2, and the proselyte fourth3. And they shall be recorded by their
5 names | one after another, the Priests first, the Levites second, the children of Israel
6 third, and the proselyte fourth. And so they shall be seated and so they shall ask
7 for everything4. And the Priest who will count | *the many5 shall be from thirty
8 years old and upwards until sixty years old6 learned in the book...7 | in all the laws of the Torah to *speak them8 according to their rules. And the Censor who is |
9 over all the camps shall be from thirty years old and upwards until fifty years
11 Supplying Heb. 1. 13 after mj?n the word The MS. is here torn.
14 See Heb. above, p. 2, 1. t. It is not unlikely that the 7X here is a mere dittography. Heb. 1. 14
15 Heb. 1. 14 7X 7N JV-13 'N3. I took the second 7K to be a mere dittography. Cf. above, Heb. p. 2, 1. 2, and elsewhere. This is followed by 7NB" 7N, but the trace of the 7 is very uncertain, and on closer examination I found it to be a 1, thus reading JJV 7X1 SB" 7N meaning "to deal," "to have money transactions." Cf. Rab. Diet. s. tCBO.
18 Heb. 1. 14 inert '33 which gives no meaning, and which I emended "Q3n '3. Cf. above, Heb. p. 11, 1. i. Before the '33 some short word is torn off which may have been JIN or By. After "inCTI is also room for another short word, probably '3.
17 Heb. 1. 15 C|37 ep. See Prov. 16 5 T7 T. Cf. also Epstein, pp. 68, 74, note 5. The 5)3 nypn is one of the various ways of affirming a money transaction. Yet the meaning remains unclear to me.
18 Supplying Heb. ibid, after B»X the word 13T of which traces are fairly visible.
19 Supplying the letters 131D1D71 [np!D7.
20 Supply Heb. ibid, the end of the line "ION of which some faint traces are visible.
21 Heb. 1. 1 6 n&yi, before which the letters HJ still remain, which points to njFIO.
22 Heb. 1. 17 enJD7. Perhaps it reads 'jnJ.p1? "open place." The two other words remaining in this line offer no clue.
23 Heb. 1. 18 ini3t?, the reading of which is very doubtful, most of this line being torn off, and what
remains is very faded. After the word 0311X31 we have the letters On.
24 Heb. ibid. flt3', reading uncertain ; and so is the following . . 3n . . which may perhaps also be taken as
ana or nnv.
25 Heb. 1. 19 DH, but some faint traces of a possible C? are visible before the Dn .
26 Only a few letters giving no words remain of 1. i», whilst 1. 23 is entirely missing.
27 See Isa. 7 17. Cf. above, Heb. p. 7, 1. u.
28 Cf. Heb. above, p. 7, 1. 5.
29 Heb. 1. 2 D7»¥3n7 instead of D7»Xn7.
30 At the end of the line we have the letters JJJ1 (which are certain), followed by traces of letters, the first of which may be a 3 , but also perhaps S . Perhaps we have here some corrupt quotation from Mai. 3 I D'SflB • • n}31 .
IT XVII
1 Reading Heb. 1. 3 flD nil for -pDI.
2 Heb. 1. 4 DntJ>7E', below, 1. 6 DnC'l?^.
3 Heb. ibid. JP31 IJni.
4 Heb. 1. 6 737 17KE" pi, which however may also mean they shall be asked (17NC"), that is whilst sitting in counsel when they are asked for their opinion.
4 5 Reading I. 6 DS for B'N.
6 See Lev. 47 3 and Num. 4 3, but our numbers correspond with neither of these precedents.
7 The MS. is here torn off. Perhaps we should supply 13nn as above, Heb. p. 10, 1. 6.
8 Reading D1317 though only the roof of the T remains now. Perhaps the meaning of this word is "to guide them." See Rab. Diet. s.v. 131.
liv
FRAGMENTS OF A ZADOKITE WORK
10 old9 "married10 in all | counsel of men, and in every tongue11 According to his
11 word shall come in they who enter the Congregation | every man his share12. And everything concerning which any man shall have to speak he shall speak to the
12 Censor, | with regard to any controversy or suit13.
H XVI II And this is the usage of the many to prepare1 all their needs. The amount j
13 of their offerings *are2 for every moon3. ..And they shall give it into the hands of i+ the Censor and the judges. | From it they shall give for the *poor4 and from it5
they shall strengthen the *hand6 of the poor and the needy. And to the aged man
15 who | to the man who *wanders7 and to him who was *captured8 by a strange
16 people, and to the virgin who9 | *he who has10 none seeking after him11 all
17 the labour12... and not | And this is the explanation of the settlement
,8-19 And this is the explanation of the judgments which | Aaron
20 and Israel13 and he will forgive our sins | in money14 and he knows [
2I_22 punishment six days and he that speaketh | against
H XIX Moses15 |
|| page jc || 1 and also with Aleph Lamed and also with Aleph DaktK1, but an oath
2 of the "covenant3 | by the curses of the covenant But the Law of Moses4
9 See above, note 6.
10 Heb. 1. 9 71JJ3 which I read 71S73. According to this the sect would insist upon the marriage of the "lp3D as the Rabbis did with regard to the high priest. Possibly it is a mere dittography of the following ?D3. It is also possible that it is a corruption of S3. It would then be connected with the D'B>3N "I1D3 of the next line, "coming into every assembly of men." Cf. Gen. 49 6.
11 The MS. is here torn and only the letters reproduced in
the text remain. The "I of DT has the Babylonian vowel ~\ .
12 Heb. 1. 1 1 lira B"N. See Gen. 15 10.
13 See 2 Sam. 15 4.
IT XVIII
1 Heb. i. ii ranS.
2 Heb. 1. 12 DH tnOlin. But the reading is very doubtful, and the faded letters look also like D'D' *3B> " two days." It would then perhaps mean that the earnings of two days in every month should be set apart for certain communal purposes.
3 The MS. has here 12 • • • OH as reproduced in the Heb. text, ibid, the middle letters being torn off. DBK'Dn ("the law," " rule") is the word which suggests itself.
4 The MS. is torn and faded in this place as indicated in the Heb. text, 1. 14 DJI • • • 1JJ3 which may perhaps be corrected into D"3V HV3. It may also be a cor- ruption of D'OrQ (priests).
6 Heb. ibid. '3D; but there are also traces of a D after the 1. I thus read 13OO1 for '3DO1.
6 Reading Heb. ibid. T3 for D3. Cf. Ezek. 16 49. ,
7 The MS. is mutilated here. I first read yV , as repro- duced in Heb. 1. 15, but on closer examination I find that it may be read JJ13' " who is wandering," that is, homeless.
8 Reading and supplying Heb. 1. 15 n3£>' TBW1.
9 Scarcely legible traces are left here of letters 3 !"P J which could be construed into 7N13 r6 ]'N "who has no near kinsman." Cf. Ruth 3 9 and 12.
10 Heb. 1. 1 6 "ItJ'K of which word however only the T remains.
11 Heb. I. 16 {fin 1^5 J'N. Cf. Jer. 3O 17.
12 Only very faint traces remain here in the MS. representing perhaps 13V "slave."
13 Probably we had here '31 pn.XD niB'O. Cf. below, Heb. p. 18, 1. i.
14 Heb. 1. 20 J1DO3 the preceding letters are very uncertain.
15 Heb. 1. 22 nKT33 which however is uncertain as it may also be read t3StIt23 . There were also on this line traces of £){?. Line 23 is entirely missing.
t XIX
1 Here perhaps some leaf or leaves are missing in the MS. The first word of this page (Heb. p. 15, 1. i) is faded and the last letter is discernible V which suggests JOB" " he shall take an oath."
2 Heb. 1. i n*?ni e)*?N3 D31 1K&1 f^N3 D31 . That is btf of D'n'jN and IX of »31N. Cf. Mishneh, Shebiioth
iv. 13 n"T e)?N3 - - • DD'y (3K y3B'D. Cf. also T. B. Shebiioth 350 and Masaheth Soferin, ed. Joel Miiller, pp. vii and 58.
3 Reading and supplying with fair certainty, Heb. ibid, mnnn ryjUt?. The line probably finished with IS "or the curses," etc. Even in its present defective state what remains of the text allows us to assume that we have here a law that one shall take no oath either by the full name (the Tetragrammaton) or by any other name of God, such as Elohim or Adonai. The Samaritans, according to the well-known statement vnjer. Sanhedrin, •28*, were in the habit of taking the oath by the Tetra- grammaton. Cf. Kirchheim, Karme Shomron, p. 26. Our Sect only allowed the oath by the covenant.
4 Does this mean to swear by the Law ? Cf. Shebiioth 38* mm 1BD3 nya^; but there it does not mean to swear by the Law but to keep the scroll.
FRAGMENTS OF A ZADOKITE WORK
Iv
3 he shall not mention6, for6... | And if he swears and transgresses he will profane the
4 Name7. And if by the curses of the Covenant | the Judges. And if he trans-
e, gressed he is guilty and he shall confess and shall return and shall not bear... | 8death.
And he who enters into the covenant for the whole of Israel a statute for ever
6 with their children *that9... | to pass among them that are numbered10 by the oath of
7 the covenant they shall confirm it upon them. And this is also | the law in every end of the wickedness11, for everyone who returns from his corrupt way. On the
8 day of his speaking | with the Censor of the many they shall count him by the oath
9 of the covenant that Moses established | with Israel. The covenant12 * Moses
10 with all heart13... | soul everything be found to be done in them14.... And no man n shall make known to him15 the laws until he will stand before the Censor18 be *per-
12 suaded17 by him when he examines him. | And when he will confirm it upon him to
13 return to the Law of Moses with all his heart and all his soul | of him if18
and everything which was revealed of the Law with regard to a controversy19 j
14-15 in him20 the Censor him and shall command him | until21 *killed
16-17 him22 and the madman and all | till j* daughter-3 |
|Pagei6 || covenant with you and with the whole of Israel. Therefore
•2 the man shall confirm it upon * himself24 to return to | the Law of Moses for in it
everything is *exactly explained25.
fl XX 3 As to the explanation of their ends1 *for a remembrance2 | to Israel of all
these, behold, it is exactly explained in the Book of the Divisions of the Seasons3 1
8 Reading Heb. 1. 2 TOP for 113 P .
6 After '3 "for" the MS. is badly faded, but traces of letters ,— n . . (DD i"U3 , but everything must be con- sidered as very uncertain.
7 Heb. 1. 3 DBTI 77111 that is by his transgressing the oath he is profaning the Name. Cf. Lev. 19 12. At the end of the line probably the words '337 K3 V are missing.
8 Probably some such word as |1J7 is to be supplied here. Cf. Lev. 17 16. This law as given in the text seems to be a corrupt condensation of Lev. 5 4, 5 and 23.
9 Heb. 1. 5 "I^N though very little trace remains of the I. Traces of letters indicated by the dots look somewhat like J? • O • \ Perhaps we had here \~nV .
10 See Exod. 3O 13. The meaning of the law seems to be that their children shall take an oath by the covenant when mustered in the congregation, that is at the age of thirty as above, Heb. p. 14, 11. 3 and 6.
11 Heb. 1. 7 ycnn fp, that is in the case of repentance. Cf. above, Heb. p. 6, 11. ro and 14.
12 Heb. 1. 9 man OX. These words are followed by £7 suggesting yiDB>7 "to obey." The 7 that comes next may be the remainder of min? followed by Ht^D.
13 Heb. ibid. 37 which is followed by the trace of a 1
forming probably the remainder of 7331 . See below, 1. 1 2.
14 Heb. 1. 10 D3 which may be a corruption of H3 "in it," that is, in the Torah. The MS. is torn in this place only traces of illegible letters remaining, of which nothing is decipherable except the f.
15 Heb. ibid. inj>H».
16 The word following Heb. 1. u indicated by dots read probably "IC'N "who."
17 Heb. ibid. nnBJV the reading of which however is very doubtful. The word looks somewhat like "1112!"!'. The paper is torn in the middle of the word. Perhaps, it read 13 C'lDrP "he shall inquire into him," that is, into the novice or penitent.
18 Heb. I. 13 DN. The "I following it is very doubtful. The left traces look also somewhat like • • 3' or DV
19 Heb. ibid. 3'1?. Cf. above, p. 14, 1. 12.
20 Heb. 1. 14 13. The word is preceded by the trace of a 1 and followed by traces of 1'.
21 Heb. 1. 15 IV which I first took as 13. Then come some very faint traces of 1DV or 1DV or O'D.
22 Heb. ibid. IJIOn which is however very doubtful. The left traces may also read inDH or IpDDH. All the remaining single letters are very doubtful.
23 Heb. 1. 17 n3, which is however very doubtful, whilst it might also be the ending of any number of words like n3C>, etc. The last six lines are entirely missing.
« Reading Heb. 1. i 1^'S3 for "paj.
26 Heb. 1. 2 plpllD. See Rab. Diet. s. pll and pi.
IT XX
1 Heb. 1. 2 DiTVp B'lnai. Cf. above, Heb. p. 2, 1. 9.
2 Reading 1. 2 frCt1? for J111V7.
3 Heb. '3ET31 '3V7 D'njM HlpSnC. By this un- doubtedly the Book of Jubilees is meant, though no such full title of this Pseudepigraphic work is thus far known. See Charles, Introduction, p. xiv seq. See also the Pro- logue to the book, p. i.
Ivi
FRAGMENTS OF A ZADOKITE WORK
4 according to their jubilees and their weeks. And on the day on which the man
5 will confirm upon himself to return | to the Law of Moses the angel of Mastema4
6 will turn away from behind him if he will fulfil his word. | Therefore Abraham was circumcised on the day of his knowing *it5. As to what He said, "that which is
7 gone out of thy lips | thou shalt keep6" to confirm, every oath of a bond7 by which
8 a man will confirm upon himself | to perform a commandment of the Law till the
9 * price of death8 he shall not redeem it9. Every thing which ...10 a man upon himself11...
10 till price of death he shall not confirm it1'2 | the oath of the woman
11 which * Moses said 18to disallow her oath14. No man | shall disallow an oath which ii *no man knew*15. It is to be fulfilled. As to disallowing16 | if it is to transgress the
covenant *then he shall disallow it and not confirm it. And so is also the law for >3 her father. | As to the law of * offerings17, no man shall vow anything for the altar
14 under compulsion18. Nor | shall the * priests19 take anything from the Israelites20
15 a man *dedicate the food21 | this is what he said, "They hunt every man
16 his brother with a net*22." Nor | shall devote of all his possession |
17-19 holy shall be punished... | he who takes a vow | to
the judge23
n -|t6o. Cf. Jub. 1O 8, text
4 Heb. 1. 5 and notes.
6 Heb. 1. 6 injn D1'3 , that is, the importance of this law and its inherent virtue consists in man's being saved from the power of Mastema and other demons. Cf. Jub. 16 26, 32.
8 Deut. 23 24.
7 Cf. Num. 3O 3.
8 Heb. 1. 8 DID "VflD ~iy, meaning perhaps, " the risk of death."
9 Heb. ibid. imS' ?X. Perhaps we should read imB' ("he shall not make it void") for IPHB'. See also below, note n.
10 There is before the K"K Heb. 1. 9 the trace of a D which suggests D*p* "confirm."
11 Heb. ibid. 1B>B3, followed by a 7. Before the "IP we have distinct traces of m, but between the 7 and the m there is enough space to supply n~Hinn [O "11DO to "turn away from the Law." We might now explain these laws in the following way. First, that a man is bound to keep his vow pledging him to a particular commandment of the Law, even at the risk of death, having no powers of annulling it; second, that a man is bound not to keep his vow even at the risk of his life, if this vow was intended to abolish a commandment of the Law. The second J"I1D THD ~\y may be a mere clitto- graphy, coming from the preceding line.
12 The missing word in this place at the beginning of Heb. 1. 10 must have been ?V (Heb. p. 10, 1. 14 etc.) or 1313 "as to."
13 Supplying ibid. P1B1D 11DX.
14 See Num. 3O 6, 8, 9.
15 Heb. 1. ii supplying the dots D11K Mil'! SO, which however is very doubtful. There is a trace of a 3 after the V ofVT.
18 That is as to the concession which the Scriptures make to the father and to the husband, in this respect they refer only to cases where the vow involves a breach of the Law.
17 Heb. 1. 13 nit3_13]n. The roof of the 3 is still fairly discernible.
18 Heb. ibid. D13N.
19 Reading and supplying Heb. at the beginning of
i. i4 D'jnurn.
30 Probably here was some word like npTPQ "by force." After this there is room for a small word like l6l.
21 Heb. ibid. 7DSO B"K COp11. If we put K71 before it as suggested in the preceding note, then we should translate "nor shall a man devote."
22 Corrected and restored Heb. ibid, after Micah 7 t, Din 111V IITnX nX C"N. The meaning of the law is not clear to me.
° The last lines are entirely missing, whilst from the preceding four lines, only a few words remain.
CORRECTIONS TO THE HEBREW TEXT
TEXT A.
Heb. p. i, 1. 2 m for y~]
4 mw for nnttt?.
ii Blank equal to the space of one word between 137 and
20 pin for pin-
P- 2, 1. 3 rWim may also be read
9 DJVVp may also be read
15 IfcJ'W may perhaps be read
20 Supply after 1J?3 the word
p. 3, 1. i mnSEJ'fi') for nnSB'DI, the p, however, is doubtful.
21 Omit interrogation mark after O'lTTlV
p. 4, 1. 17 Blank equal to the space of a short word after
for JVTTIi after which we have a blank equal to the space of a short word.
21 nnx for
p. 5, 1. 3 ("IDS} twice, but the first is cancelled.
12 -|»t6 for laxS-
13 ropn for »pi.
16 Brnify?y3 for Dn^Sjra-
P. 6, i. i nnsp for nnxp.
2 DiTi for np'i-
I" I
s nwi for mrv
10 y*E?"V1 may be also read
1 8 SinS for SinS-
p. 7, 1. 5 1*V)D* may be also read
8 D*11DM may be also read DHID'PI-
1 6 Supply blank equal to space of short word after
P. s, i. 7 i«rb for pn1?.
10 Blank equal to space of one word after D^OyH-
i? ITJflPI may be also read IT^H-
p. 9, 1. 2 "10K- It seems that the scribe wrote originally "1JJ>N but corrected it into TON.
3 injn for tnyn-
S. (Frags. A &B) h
Iviii CORRECTIONS TO THE HEBREW TEXT
Heb. p. 9, 1. 14 The blank is before 73PI> and it is not impossible that this word was
cancelled by the scribe and corrected by the following pV
22 pri for jinn-
22 173 , , for 173..) but there is no real certainty about it.
23 D1p\ but not certain. May perhaps also be read '1J31B*.
p. 10, 1. 15 Before '£J^J}71 we have the letters *£J cancelled by the scribe.
r8 p"V) may a's° be read
20 *¥Sfi may a'so be read
p. n, 1. 2 C|73, but the * is hardly discernible now.
13 7lSri rnay also be read 7'SH- 23 ri , , , is very doubtful.
P. 12, i. 3 Dspaa for
P- 13, I- 5 DSE>0 for
i° D*~I> tne letter T very doubtful.
14 jJV 7X1 KW 7N 7X m3 for jJV 7K 7XET 7N n»ia. The first
7^ is probably to be pointed 7X-
1 6 At the end of this line are traces of something like a p| and then of an X and a 7.
18 nity very doubtful.
1 8 tan. The tO very doubtful.
1 8 nt3*, may be read TltO11. The 1 after the ID is certain.
19 "iB'DJi ^e "1 very uncertain.
22 , ,n looks something like D'tOSETV The JJ' and the Q are fairly certain.
p. 14, 1. 8 D13PI7, may also be read Dim/- 14 T3 for ,13-
1 6 After JYTOJ^i room for one word before K7V The last letter is still visible, representing a "J, something like a ' preceding it. There is also some sign whicli may be taken as a fi. This would suggest the remainder or corruption of "J"lS3.
19 Before pflK we have the letter n, undoubtedly the remainder of ni^D- p. 15, 1. i Hj;i3£y may also be read n>"DE>-
2 Some traces of such letters as HT an(i 7J7> perhaps also '6j, after »3 at end of line.
The £>X at end of line is followed by a "1 thus making "|&J>N. Then there are at the end some signs which may perhaps be taken as iy.
CORRECTIONS TO THE HEBREW TEXT lix
TEXT B.
Heb. p. 19, 1. 26 Between Ifi-ty and -|{J>N1, blank of two words.
35 "DrOll, last letter of this word not quite certain.
p. 20, 1. i At the beginning of the line there are signs of some letters now illegible, but, as it would seem, they were cancelled by the scribe.
12 Before nJDNl, sign of one or two letters cancelled by the scribe. 20 After rpJT, sign of one or two letters cancelled. 2 5 1tJH!3 for ; EH/3 followed by a blank of two words.
I I T
33 "pH SN, doubtful.
ADDITIONS AND CORRECTIONS TO TRANSLATION
AND NOTES
P. 2, 1. 7 Heb. oiy mpO- Cf. Ps. 74 2, and Prov. 8 22
10 Heb. HO ~IJJ' It was suggested to me by the Rev. J. A. Montgomery that it is probably equal to the Syriac NJJiy, and has to be translated until that.
p. 4, 1- 8 Interpretation of the Law. Heb. JlTim t?1*VSD cf. p. 6, 11. 14, 18 and 20, and p. 13, 1. 6. On p. 20, 1. 6 we have minn B>TtO- Cf. also p. 7, 1. 18 about the mvipl BHl"!- Cf. also p. 7, 11. i, 2, and 3 where I3S&?0 seems = £J''n''S) the Sect insisting that the particular laws mentioned there (p. 6, 1. 18 — p. 7, 1. 3) should be observed according to their own g^"VS or DSfcJ'O- This suggests the possibility of our having in p. 20, 11. 31 and 32 • ••D^DSCJ'Oa l"lD'fi!"ll '131 1t3fifc?3 1B>N a parallel to our passage in p. 4, 1. 8 ITDWl would then mean "to be instructed." The fc?1"VS or JJ>"nO is contained in the Book of Jubilees and similar Apocrypha which the Sect considered authoritative.
p. 5, 1. 19 (note 35). In connection with this subject, the following extracts from the Jerahmeel MS. in Oxford, kindly copied for me by the Rev. M. Segal, will not be uninteresting :
1D&1 'JHV DHW) DH2 VH D'SE^O D'CWK "yff Tljn
imsi Dn^a^aa (?) UTI wy no DHIK pans D^an^ ism c*a
nn^i anso ntoJ ny&>n oij;? m" ms^o pap
on1? nitryS ^N'laJi Sxa'D pSio' vn x1?'! ypnS ny pbiy vn iai visS noxi D'aynna nanS' 'N'-OJI '«a»23 ipys n^ vn «S "ja ^3 D'loiy ne'p niayjra -pja najrB'B' TIN 'JB' D»"aaa nari 11^ pooi DHOIJ? on 7
Ix ADDITIONS AND CORRECTIONS TO TRANSLATION AND NOTES
rnpfi 'OK Ta -paS p npy D'z&iyn pan -pran ON fh"srt Tfi D'a tfSx iSfl* N^ TITTYI D^sm DHIK Tin anai m»B> IIBNI 'isr inns nys? nrnxa jma Sya DVI -pna
"-pop Dnnn
Cf. Dr Gaster, 7%# Chronicles of Jerahmeel, LIV. and p. 159. London, 1899. Cf. also WV Sec. jnW-
p. 6, 1. 2 Heb. p||Tl, read Dp'1, "and He raised up."
p. 10, 1. 1 8 (note 4). Cf. also Jub. 49 8, "or whoever says he will do something on it," but the meaning is not quite clear to me.
p. n, 1. 10 (note 28). Perhaps rQEJ^D is in contradistinction to 77infi, a term occurring sometimes in Karaitic literature. It would then mean even in a locality which has the advantage of being J"D&JHQ in which he may move all other things he must not move rock or earth.
p. 12, 1. 13 (note 4). Add — Meaning obscure. Perhaps we have in this law a protest against the Rabbinic interpretation of Lev. 1 1 36 according to which not only the fountain or pit remained clean but also the water therein. Cf. D. Hoffmann, Das Buck Leviticus, p. 349, and other commentaries ancient and modern.
p. 15, 1. 8 Heb. innpS'- Perhaps it has here the meaning of "to remind him." p. 19, 1. 12 Heb. Q'pJJM! DTlJXJ- An expression which the Karaites applied to their own sect. Cf. Pinsher, Lekute Kadmoniyoth Nispachim, p. 101.
TITLES OF SOME OF THE WORKS QUOTED IN THE INTRO- DUCTION AND NOTES, BUT NOT GIVEN IN FULL
Abul-Fath, Abufathi Annales Samaritani, ed. Kirkisani, Kirkisani, published by L)r A. Har-
Eduardus Vilmar, Gothae, MDCCCLXV.
kavy in Memoirs of the Oriental Depart-
Beer, Das Buch derjubilden und sein Verhdltniss ment of the Imperial Russian Archaeo-
zu den Midraschim, B. Beer, Leipzig, 1856. logical Society, vol. vin. (1893-1894) St
Hadasi, 1S3H S^N, by Judah Hadasi, Go- Petersburg, 1894.
zolowa, 1836. Montgomery, The Samaritans, The Earliest
Tost, Geschichte des Judenthums und seiner Sec- Jewish Sect, Dr James Alan Montgomery,
ten, Dr J. M. Jost, Leipzig, 1857. Philadelphia, 1907.
J. Q. R., The Jewish Quarterly Review, ed. by i Revue, Revue des Etudes Juives, Paris.
I. Abrahams and C. G. Montefiore (20 Singer (Wilhelm), Das Buch der JubUden oder
vols.) London. '^e Leptogenesis, i. Theil, Stuhlweissenburg,
Jub., The Book of Jubilees. ..translated and ed. l898-
by Dr R. H. Charles, London, 1902. Kirchheim, HIDIC^ *D1D. Introductio in librum
Talmudicum "de Samaritanis," Raphael Kirchheim, Frankfurt a. M., 1851.
Test., or Testaments, The Testaments of the Twelve Patriarchs, translated and ed. by Dr R. H. Charles, London, 1908.
INDEX* TO REFERENCES TO BIBLE, APOCRYPHA AND RABBINIC LITERATURE IN NOTES OF DOCUMENTS OF JEWISH SECTARIES
VOL. I.
|
Genesis |
26 |
45 |
P- |
i, |
1. |
4 ; p. 6, 1. 2 |
|||||
|
1 |
27 |
P- |
4, |
1. |
21 |
27 |
7 |
P- |
10, |
1. |
7 |
|
6 |
5 |
P- |
3. |
1. |
2 |
27 |
28 |
P- |
9, |
1. |
2 |
|
7 |
9 |
P- |
5. |
1. |
I |
27 |
29 |
P- |
9. |
1. |
I |
|
7 |
22, |
23 P- |
2, |
1. |
20 |
Numbers |
|||||
|
10 |
32 |
P- |
3, |
1. |
I |
4 |
3 |
P- |
14, |
1. |
7 |
|
14 |
'3 |
P- |
3. |
1. |
4 |
5 |
8 |
P- |
9- |
1. |
13 |
|
15 |
10 |
P- |
14, |
1. |
II |
5 |
21 |
P- |
9, |
1. |
12 |
|
18 |
25 |
P- |
i, |
1. |
2 |
8 |
24 |
P- |
10, |
1. |
7 |
|
41 |
40 |
P- |
13. |
]. |
3 |
11 |
13 |
P- |
ii, |
1. |
ii |
|
49 |
i |
P- |
4. |
1. |
4 |
14 |
2 9, 43 |
P- |
3, |
1. |
7 |
|
49 |
6 |
P- |
14, |
1. |
9 |
15 |
3° |
P- |
10, |
1. |
3 |
|
49 |
26 |
P- |
i, |
1. |
IS |
15 |
39 |
P- |
2, |
1. |
16 |
|
Exodus |
16 |
2 |
P- |
2, |
1. |
ii |
|||||
|
16 |
29 |
P- |
ii, |
1. |
2 |
21 |
18 |
P- |
6, |
11 |
4, 9 |
|
2O |
6 |
P- |
20, |
1. |
21 |
24 |
i? |
P- |
|