Abstract

The article discusses Elisha Qimron’s suggestion that the syntagm חוק ומשפט וטהרה (B 52 = 4Q394 8 IV,2; 4Q396 1–2 II,3-4) from 4QMMT indicated the tripartite division of Jewish law in the understanding of the Qumran community. The first part presents the context of the use of חוק ומשפט וטהרה in 4QMMT, and briefly analyses the use of each of these terms in the literature of the Second Temple Period. The second part raises arguments refuting E. Qimron’s idea and proposes an alternative meaning of חוק ומשפט וטהרה.

Highlights

  • While many scholars have focused on the hypothesized tripartite division of the authoritative writings of Second Temple Judaism in 4QMMT (C 10 = 4Q397 14–21,10; 4Q398 14–17 I,2–3) as a textual witness to the early existence of a divided “canon” of the Scriptures,[1] probably no one – as far as it has been feasible to establish – has taken up the issue

  • Of the alleged tripartite corpus of Jewish law[2] in 4QMMT: in the syntagm ‫‏חוק ומשפט‬ ‫( וטהרה‬B 52 = 4Q394 8 IV,2; 4Q396 1–2 II,[3,4]). This tripartite division was noted by Elisha Qimron in the editio princeps,[3] suggesting that each of the three nouns corresponds to one category of Jewish law, and the tripartite division itself implies a similar division present in the text of 1QS VI,[22], namely, ‫לתורה ולמשפט ולטוהרה‬

  • How should the syntagm ‫ חוק ומשפט וטהרה‬in 4QMMT be interpreted and translated? In the context of the concern of the authors of 4QMMT about the sacred food, the term ‫ טהרה‬seems to be best understood as a regulation or a set of regulations concerning ritual purity within the Mosaic Law,[56] which was expressed by the merism ‫חוק ומשפט‬

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Summary

Introduction

Of the alleged tripartite corpus of Jewish law[2] in 4QMMT: in the syntagm ‫‏חוק ומשפט‬ ‫( וטהרה‬B 52 = 4Q394 8 IV,2; 4Q396 1–2 II,[3,4]) This tripartite division was noted by Elisha Qimron in the editio princeps,[3] suggesting that each of the three nouns corresponds to one category of Jewish law, and the tripartite division itself implies a similar division present in the text of 1QS VI,[22], namely, ‫לתורה ולמשפט ולטוהרה‬. 5 It should be added that Elisha Qimron assumes that 4QMMT is a work created by the Qumran community This assumption is not certain, but it is not necessary to authenticate or refute it in order to establish whether such a division of law, based on the expression ‫חוק ומשפט וטהרה‬, functioned in Second Temple Judaism.

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