Challenges to Conventional Opinions on Qumran and Enoch by Paul Heger

By Paul Heger

A few literary expressions within the useless Sea Scrolls led students to allege that their authors professed a dualistic and deterministic worldview of Zoroastrian foundation and that the omission of Moses and Sinai from the Enoch writings evinces phase in Jewish society marginalized the Torah, adopting Enoch s prophecies as its moral guide. This learn demanding situations those allegations as completely conflicting with crucial biblical doctrines and the unequivocal ideals and expectancies of Qumran s Torah-centered society, arguing that students allegations are erroneously in keeping with analyzing historic texts with a latest frame of mind and motivated via the interpreter s own cultural history. The learn translates the appropriate texts in a way appropriate with the presumed doctrines of historical Jewish authors and readers.

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And the thirteen rules of R. Ishmael (Sifra, Baraita d’Rabbi Ishmael). 47 Y. Ber. :, b explains this interpretive method, applied by Rabbi Akiba.  chapter two commands, founded on the Middot, enabled the Sages to present their halakhot as preserving the perpetual and immutable scriptural rules without violating the prohibition of Deut :—“do not add to it or take away from it” (: in KJV). Based on my studies, I believe that the rabbinic halakhot were founded mainly upon the rabbis’ own conceptual reflections, and that the subsequent hermeneutics served as justification.

We read in  Chr :, åãò àéáðä ùøãîá íéáåúë “written in the annotations of the prophet Ido” (NIV). ” 11 The LXX does not translate the term ùøãî at all. We do not know whether they had a different Vorlage in which this term was missing or whether, being unconscious of its meaning, they preferred to ignore it. 12 James Kugel, “Two Introductions to Midrash,” in Midrash and Literature (ed. Geoffrey H. ” I do fully agree that every interpreter of a text approaches the task with a definite stance, and this is my thesis in defining the crucial distinction between rabbinic and qumranic interpretation.

The term ùøãî appears only once in Scripture, notably in  Chr :, bordering the period of our inquiry, and this appearance may already indicate its meaning. 11 The term ùøãî may have been coined to indicate something added to the original text, and thus corresponds to the rabbinic concept of ùøãî. ”13 It is the antithesis of the simple-sense meaning of divine written laws as the Midrash Hakhamim seems to me to imply “how the Sages have interpreted it” rather than “how the Sages instructed,” as interpreted by Mandel.

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