fit"
DOCUMENTS OF JEWISH SECTARIES
CAMBRIDGE UNIVERSITY PRESS
FETTER LANE, E.G.
C. F. CLAY, MANAGER
100, PRINCES STREET
Btrlin: A. ASHER AND CO.
ItitJjig:' F. A. BROCKHAUS
flffa goth: G. P. PUTNAM'S SONS
Bombap anil Calcutta: MACMILLAN AND CO., LTD.
All rights reserved
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
O 1 * 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 affected 1 . 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 nrn p. 5, 1. 7. nnyn p. 5, i. 9 .
y&h 13T p. 10, 1. 3. B>OB71 h&l p. io, 1. 14. D3B>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 TON 2 . 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 in 4 (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 saw 5 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 Israel 6 . Of a Messiah descending from Judah, there is
no mention in our text 7 . 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 Covenant 8 . 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 element 10 , 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
years 12 ." The "hidden things" are, in the Book of Jubilees, disclosed to the
Sect by a special revelation 13 , 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 Greeks 15 . 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 divorced 16 . 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 other 17 . 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 practice 18 . The few dietary laws,
again, as well as laws relating to Levitical purity contained in this Text, show
a strong divergence from the Pharisaic custom 19 ; and the same may be
remarked of the laws bearing upon the annulling of vows which the Sect
seems to forbid altogether 20 .
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
aunt 21 ." 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. 613, but the text is so
INTRODUCTION xix
interpretary rule of Analogy or B'pTl with which the Karaites operate so
much in their marriage laws 22 .
Of the laws peculiar to the Zadokites, only two are recorded by
Kirkisani. The one is that they "absolutely forbade divorce, which the
Scriptures permitted 23 ." In the chapter, again, treating of Jesus, and his
followers, the Nazarenes, he remarks, "Jesus forbade divorce as the Zadokites
forbade it 24 ." 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 Scriptures 26 . 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
Tabernacles 27 ." 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 days 29 . 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 days 30 ." 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 days 31 . 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 vows 32 , 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 reported 33 ," 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. 155161, 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 personage 34 . 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
Sect 35 . 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 here 36 .
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 Sect 37 . If Abul-Fath goes as far as to speak of
a sect called Dustan, which arose in the time of Alexander the Great 38 , 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 heresy 39 . 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. 4752, 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 history 40 . 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 influences 41 . 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 year 42 . 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 afflictions 43 ." 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
former 44 . 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 it 45 . 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 Gentiles 46 . 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 feature 47 . 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 fowl 48 . 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 alive 49 ?
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-
tion 50 . 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 founder 51 . 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 Teacher 52 . 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 Sect 53 .
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 Sect 54 . To the feature of the calendar,
reference has already been made above 55 . 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 Text 56 . 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 Mohammedan 57 . 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 Sect 58 .
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 Abyssinia 39 . 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 there 60 . 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 soil 61 . 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 tradition 62 . 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 sources 63 .
It was only of late years that different kinds of Pharisaism were
discovered 64 , 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 Justice 65 . 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. 25), 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 them 67 , 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 .pn 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 Covenant 08 , or as those
who "have forgotten commandment and covenant, and feasts, and months
and Sabbaths and jubilees, and all judgments 69 ," 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 righteousness 1 and meditate
i upon the work of | God 2 . For He has a controversy with all flesh 3 and He will
3 execute judgment 4 upon all who despise Him. | For because of their treason that
4 they forsook Him, He hid His face 6 from Israel and from His sanctuary | and
delivered them unto the sword 8 . But when He remembered the covenant of the
5 forefathers 7 He left a remnant | to Israel and gave them not over unto exter-
6 mination. And at the end of the wrath 8 , three hundred | and ninety years after
He had delivered them into the hand of Nebuchadnezzar 9 , the King of Babylon, \
7 He remembered them, and made bud from Israel and Aaron a root of a plant 10
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 way 11 | twenty years 12 . And God considered
11 their deeds 13 , for they sought Him with a perfect heart 14 | and He raised for
them a 15 teacher of righteousness 16 to make them walk in the way of His heart.
" And He made known | to later generations what He has wrought 17 in a "former
>3 generation 18 in an assembly of treacherous men 19 . | They are those who turned
out of the way 20 . This is the time concerning which it has been written : " As
'4 a backsliding heifer | so did Israel slide back 21 ," when there arose the man of
5 scoffing 22 who dropped to Israel | waters of deceitfulness 23 and caused them to
wander in the wilderness where there is no way 24 , to bow down the loftiness of
'6 eternity 25 , 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 13. 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 inheritance 26 . So as | to make cleave
unto them the curses of the covenant 27 , to deliver them to the sword that shall
18 execute the vengeance | of the covenant 28 . Because that they searched in smooth
19 things 29 and chose deceits, and looked forward | to the breaches 30 . And they chose
20 the goods of the throat 31 and justified the wicked and condemned the just 32 | and
'transgressed the covenant 33 and broke the statute and 34 gathered themselves together
ii against the soul of the righteous 35 man. And all that walked | uprightly their soul
abhorred 36 and they pursued them with the sword and 'rejoiced at the* war of
Page 2 the people 37 . Therefore, was kindled the wrath || of God against their congregation 38
to make desolate their multitude, and their deeds* were unclean 39 before Him. |
U II 2 And now, hearken unto me ye all who entered into the covenant 1 and I will
3 reveal to you 2 concerning the ways | of the wicked. God loves knowledge. Wisdom
4 and counsel 3 He placed before Him | prudence 4 and knowledge, they minister
5 to Him. Long-suffering 5 is with Him and an abundance of forgiveness | to atone for
those who return from sin 6 , and power and might and great wrath in flames of
6 fire 7 . | Therein are all the angels of destruction 8 for them who turned out of the
7 way and despised the statute 9 , so that there should be no remnant | nor escaping 10
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 blood 11
9 and hid His face from the earth | to *exterminate 12 them till they were consumed 13 .
And He knew* the years of the station 14 and the number and the explanation
10 of their ends 15 , for all | the *things that be everlasting and are to happen 16 , 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 U 1 ? 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 ends 17 , for all the years of eternity. | And in all of
them He raised for Himself men called by name 18 , in order to leave a remnant
12 to the earth 19 and to fill | the face of the world with their children 20 . And through
13 His Anointed 21 He made them know His Holy Spirit, and he | is true 22 , and the
explanation of their names 23 , and them He hated He made go astray. |
fill 14 Now, therefore, children, hearken unto me 1 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 uprightly 2 | in all His ways and not to seek
after *the thoughts of the imagination 3 guilt and after the *eyes of fornication 4 .
"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
heart 5 fell the *Watchers 6 of the heaven. By them 7 were they caught because they
19 kept not the commandment of God. | And their children whose height was like
the height of the cedars 8 and whose bodies were like mountains* likewise fell 9 . |
20 All flesh that was on dry land *also perished 10 , and they were as though they had not
21 been 11 . Because they did their | own will and kept not the commandment of their
Maker until His wrath was kindled against them 12 . ||
IV || Page 3 By it* went astray the sons of Noah and *their families 1 , and because
2 of it they were rooted out 2 . | Abraham did not walk in it and he * became
3 friend 3 because he kept the commandment of God and chose not | the will of his
own spirit. And he delivered (it) to Isaac and to Jacob 4 , and they observed (it) 5
4 and were recorded as friends | of God 6 and men of the covenant for ever 7 . By
5 them the sons of Jacob went astray and they were punished* according 8 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 HJf corruption of nJJ 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. AB)
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 own 9 eyes and they ate blood 10 . Therefore He exterminated | their
males in the desert* when He spake* to them in the desert in Kadesh, Go up
and possess* the *land u . *And they provoked* His spirit 12 , and hearkened not |
8 unto the voice of their Maker 13 , the commandments of their teachers 14 , and murmured
9 in their tents 15 . Therefore the wrath of God was kindled | against their congregation 16 ,
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 guilty 18 the first that entered into the covenant, and they were delivered | unto
the sword 19 . Because they forsook the covenant of God and chose their* own will
12 and sought after the stubbornness | of their heart 20 , every man doing according to
his pleasure 21 .
H V 13 But with them that held fast to 1 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 them 2 . He opened before
17 them 3 and they digged a well of many waters, | and he that despises them shall
not live 4 . But they *wallowed 5 in the transgression of man 6 and in the ways of
18 the unclean woman. | And they said that it belongs to us 7 . But God in the
*abundance 8 of His wonder made atonement for their sins" and forgave their trans-
19 gression. | And He built them a sure house in Israel 10 , 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 blood 11 ."
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 4046, 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 4 o. Cf. at>ove, p. i, 1. 21, and below. Heb. ibid. C'13K JKTB3. Prov. 29 6 CK '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 captivity 1 of Israel | who have gone forth out of the land
of Judah and they who have joined them 2 . And the sons of Zadok are the chosen I
4 of Israel called by names 3 that arose at the end of the days 4 . 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 sojourns 5 and the explanation of their
7 deeds. The holy they alter which God made atonement | for them 6 . And they
justified the righteous and condemned the wicked 7 . And all they who come after
8 them | to do according to the interpretation of the Law in which the forefathers were
y instructed 8 until the Completing 9 | 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 them 10 . And after the completing of the
11 end in accordance with the number of these years | *one shall not join the house of
12 Judah 11 , but every man shall stand up against his | net 12 . The wall is built, the decree
13 is far removed 13 . And during all these years there will be | Belial 14 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 land 15 . Its explanation
15-16 is 10 1 : three nets of Belial concerning which Levi the son of Jacob hath spoken 17 | by*
17 which he ensnared Israel 18 and *directed their faces to the three kinds | of righteousness.
i3-ip< non ^yc !?aoe ya niyna 'enpo met^c nx DJIE> enipn is a comiption of Dnoie> enpon,
.'fl 'JIN DN3 D11 aSn <9 nnpn 1 ? 'JS 1 ? HOP! 3TntW "7X
Our Heb. 1. 21 and p. 4, 11. i, 2 text reproduced by the
translation reads n!OE> -|BN pm M31 D'l^ni D'jrDn
^ H5j 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 D31t? 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.
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. i 4 ) 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 ^OB3 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 * wealth 10 , the third | is the *pollution of the
sanctuary 20 . He that fleeth from this will be ensnared by that, and he that escapeth
19 the one will be ensnared | by the other 21 . They that builded the *wall 22 who walked
after the * commanding one 23 .
U VII 20 The commanding one is he who prophesies* | concerning which he said, "For
11 a surety they do drop words 1 ." They are ensnared by two: by fornication 2 , taking | two
wives during their lifetimes 3 , *but the foundation of the creation 4 is, "Male and female
|| Page 5 created He them 5 ." || And they who came into the Ark, "Two and two went into the
2 Ark 6 ." As to the prince 7 it is written, | " He shall not multiply wives unto himself 8 ."
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 Joshua 9 , and
5 the Elders who worshipped Ashtareth 10 . And it was hidden | and was *not discovered 11
until Zadok arose. But they * concealed 12 the deeds of David save only the blood
6 of Uriah 13 | and God abandoned them to him. They also contaminate the sanctuary
7 as* they | separate not 14 according to the Law and lie with her who sees the blood
8 of her issue 15 . They take | unto them a wife 16 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 58, 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 NB>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 jl 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 sisters 17 . But Moses said, "Thou shalt not | approach the sister of thy
10 mother: she is thy mother's near kin 18 ," and the law of incest 19 for males | is written,
and like them 20 are the females ; and if the daughter of the brother uncovers the
11 nakedness of the brother | of her father* he 21 is a near kin. They also contaminated
12 their holy spirit 2 ' 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 kindled 23 a fire and set in flames the sparks 24 .
14 The weaving of spiders are their weavings and the eggs of adders are their eggs 25 .
15 He who comes near them | shall not be innocent. Like *a thing accursed shall his
16 house be guilty 26 * unless he was* forced 27 . Beforetimes 28 God *observed | their deeds
and His wrath was kindled because of their devices. For it is a people of no under-
17 standing 29 . | They are a nation void of counsel 30 , because there is no understanding in
18 them 31 . For beforetimes rose 32 | Moses and Aaron through the prince of the Uwm 33 ,
19 *when 34 Belial raised Yochaneh and | his brother 35 in his device when Israel was
delivered for the first time 30 . |
11 VI 1 1 20 And at the end of the destruction of the land there arose those who removed the
21 bound 1 and led astray Israel. | And the land became desolate because they have spoken
|| Page 6 rebellion 2 against the commandments of God through Moses and also || against His
i holy Anointed one 3 , 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 Nm. 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 D H pn ~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 forefathers 4 . And He took from Aaron*
3 men of understanding and from Israel | wise men and made them* understand 6 , and
4 they digged the well 6 . " The princes digged the well ; they digged it, | the nobles of
the people, by the lawgiver 7 ." The well is the Law, and they who digged it are the |
5 captivity 8 of Israel who have gone forth out of the land of Judah 9 and sojourned in the
6 land of Damascus 10 , | all of whom God called princes. For they sought Him and their
7 bough was not turned back | in the mouth of one 11 . And the Lawgiver is he who
s interprets the Law concerning whom | Isaiah said, " He bringeth forth an instrument for
9 his work 12 ." And the nobles of the people are they | who came to dig the well by the
10 precepts 13 which the Lawgiver ordained | to walk in *them u for all end of the wicked-
11 ness 15 . And they shall reach * nothing beside them 16 until there will arise 17 | the teacher
of righteousness 18 in the end of the days. And all they who were brought 19 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 doors 20 , neither do you kindle my altar | for naught 21 ." If 22 they
will not observe to do 23 according to the interpretation of the Law, until the end
'? of the wickedness 24 , and to separate | from the children of destruction 25 , and to
separate from the wealth of wickedness which is contaminated by a vow and
16 curse 26 , | and *from 27 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 unclean 29 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 fast 30 * according to the command 31 of them who entered in to the
20 New Covenant 32 in the land of Damascus. | To raise their offerings according to their
21 interpretation 33 , to love every one his neighbour | as himself 34 , and to strengthen the hand
Page 7 of the poor and the needy and the stranger 35 , 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 *fornication 36 | according to the Law 37 . To admonish every
3 one his neighbour according to the Law 38 , and not to bear a grudge | from day to
day 39 , and to separate from all the contaminations according to their laws 40 . And
4 no man shall defile | his holy spirit 41 , *(even) as God did separate them 42 . All
5 they who walk | in these things in the perfection of holiness 43 according to all the
* instructions 44 , the covenant of God
TEXT A
6 * stands fast to them 45 | to preserve them for a
thousand generations.
H IX And if they settle in camps in accordance
7 with the * usage 1 of the land and take | wives
and beget children they shall walk according to
8 the Law, and according to | the *foundations 2
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 48 ;
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 generations 1 . *As it is written 2 , " He keepeth
the covenant and mercy with them who love 2
Him 3 and keep His 4 commandments for a
thousand generations."
But if they settle in camps according to the^ IX
laws | of the land which "were 5 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
despise 4 ... 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 bring 6 upon thee and upon thy people and
12 upon thy father's house days that | have* not 6
come from the day 7 that Ephraim departed
from Judah." When the two houses of Israel 8
13 separated | Ephraim* turned away 9 from Judah,
and those who turned back were delivered to
14 the sword and those who held fast 10 | escaped
into the land of the North. As He said, " And
I will cause to go into captivity 11 Siccuth your
15 King | and Chiyun your images 12 , from the tents
of Damascus 13 ." 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 fallen 14 ." The King ]
17 is the congregation and Chiyun the images 15 are
1 8 the books of the Prophets | whose words Israel
has despised 16 , and the Star 17 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 Israel 18 ." 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
Q3 1 ? 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 God 7 , 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 flock 8 . | 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 Israel 10 . "
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
WlK1 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
Seth 19 ." These escaped 20 at the end of the first
| Page 8 visitation 21 , || and those who removed back
were delivered to the sword 22 . And this also
will be the judgment of all of them who have
2 entered into his covenant who | will not hold
fast to these 23 to visit them *with 24 destruction
through the hand of Belial. This is the day |
3 on which God shall visit 25 . The princes of
Judah were *like them that remove the bound.
Upon them I will pour out my wrath like
4 water 26 . | For they became diseased incurably 27
and they *crushed them 28 . *They are all rebels 29 ,
5 because they turned not out of the way | of the
traitors and they wallowed 30 in the ways of
harlots and in the wealth of wickedness 31 and
6 (in) revenge and every man bearing grudge | to
his brother and every man hating his neigh-
bour 32 . And they *committed treason 33 every
7 man against his next of kin | and were joined to
unchastity 34 and *sold themselves to wealth and
gain* 35 , every man of them did that which
8 was right in his own eyes 36 . ] 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 not 1 ? IB'2'1 .
35 Heb. 1. 7 pn^ TOW! which I took to be a corrup-
tion of Jin 1 ? naOTVl . See however Text B.
38 Cf. above, Heb. p. 3, 1. 6.
S. (Frags. A & B)
TEXT B
that sigh and cry 12 , | but they that remain will 13
be delivered /<? the sword that avengeth the
vengeance of the covenant 13 . 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 wrath u like water. Because
they entered 18 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 mighty 17 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 heart 17
and they separated not from the people 38 . 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 cruel 39 ." 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 Javan 40 , who came
12 to execute vengeance upon them. | But upon all
these things they meditated not who builded
the *wall 41 and daubed it with untempered
13 mortar. For | one confused of spirit 42 and who
dropped lies prophesied to them 43 that the wrath
of God was kindled against all His congrega-
14 tion 44 | and what Moses said, "Not for thy
righteousness or for the uprightness of thine
15 heart dost thou go to inherit | these nations 45 ,
but because He loved thy fathers and because
16 He would keep the oath 46 ." | And so is the law
for the captivity 47 of Israel who turned out of
the way of the people 48 . Through the love of God
17 of the forefathers who * aroused the people
toward Him 49 , He loved them that came after
1 8 them. For to them | is the covenant of the
fathers, but in his hatred 50 of them who builded
the 51 *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 fnn 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 wind 18 and weighing storms the
prophet of *man 19 | 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
*who w 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 Damascus 6 ' 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
be 2 * counted in the assembly of people, and in
its writing 23 *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 holiness 26 , but he will * cease 27
accomplishing the statutes that are upright. | He 3
is the man who is melted in the furnace. When
his deeds will appear 28 he shall be expelled from
the congregation | as though his lot had not 4
fallen among them that are taught by God 28 .
According to his treason they shall record him 80
* with the men | of * perversion 31 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 * profit 32 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 N 1 ?. 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 fp.
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 after 33 , 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 scoffing 34 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 Covenant 35 -!
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 teacher 88 until all the men of the war were
wasted who walked | with the man of lies about 15
forty years 37 . 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 prince 38 ,'
*and no Judge, and none | rebuking in righteous- 17
ness 39 . 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
name 41 ' ...... until there will be brought up 4 *
salvation and righteousness for them who fear 43
God. Then shall ye return and discern between
the righteous | and wicked, between them that 21
served Him 44 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 Peleg 47 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
people 48 with few words 48 ... 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
wickedly 80 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 contrary 51 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 testimony 53 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
* answer 54 | 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 exult 55 and they will show
themselves mighty | against all the children of 34
the world, and God will make atonement for
them and they will see 56 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 man 1 * in accordance with the statutes of the
i gentiles* so that he is to be *put to death 2 , | *it is concerning him 3 that He said,
" Thou shalt not avenge nor bear any grudge against the children of thy people 4 ." And
3 every man of them who hath * entered 5 | into the Covenant who shall bring a* charge 6
4 against his neighbour which is not* proved 7 before witnesses | and* shall beat 8 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 10 but in his fierce wrath he spake against him in a matter
7 concerning death 11 | his* sin is upon him 12 because he did not fulfil the commandment
8 of God who said to him, " Thou shalt surely rebuke | thy neighbour 13 and not suffer
9 sin upon him." As to the oath concerning which | He said "thy hand shall not help
10 thee 14 ," if a man will make *another *man swear in the open field 15 that is not* in
the presence of 16 the judges or their word 17 his hand has helped him. And he who
11 has lost | (anything), and it is not known who has stolen it from the* Tent 18 of
12 the camp in which the thing has been stolen, its owner shall* proclaim 19 | it by
the oath of cursing 20 , and whoso hears, if he knows and utters it not, he shall be
13 guilty 21 . | In any* recompense made 22 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 wW
DMJ te) which is also forbidden by Rabbinic law. is considered an act o^ioLcl'amoundng 6 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 . , , _,, R L
' 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 recompense 23 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 it 24 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, proving 25 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 finished 28 . And if they are two
11 and they witness* against | him in another thing 27 the man shall be only excluded
22 from the Purity 28 , 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 [| * witness 30 before the judges to kill at his mouth 31 whose days
i were not fulfilled to pass | among them that are numbered 32 * and who fears* not 33
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 repent 34 . |
U XI 4 And this is the usage 1 of the judges of the congregation 2 . Ten men selected 3 !
5 of the congregation according to the *age 4 ; four of the tribe of Levi and Aaron
6 and six of Israel | learned in the Book of *the Hagu 5 and in the foundations of the
7 covenant, from five | and twenty years old even unto sixty years old 6 . 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* diminished 7 , and when the wrath of
a Heb. I. 14 3B>in 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> I 1 " 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 kindled 8 against the inhabitants of the earth, he said to remove 9 their |
10 minds before they shall complete their days 10 .
n XII ii As to be cleansed in water. No | man shall wash in filthy waters or not sufficient 1
12 for "immersion 2 of a man. | None shall cleanse himself in the *waters 8 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 *like 4 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 sun 1 | is removed from the gate in its
17 * fulness 2 , for it is He who said, " Keep the | Sabbath day to sanctify it 3 ." And on the
18 day of the Sabbath no man shall utter a word | of * folly 4 . And surely none shall
demand any debt of his neighbour 5 . None shall judge on matters of property, and gain 6 . |
19 None shall speak on matters of work and labour to be done on the following morning 7 . |
20-21 No man shall walk in the field to do the work of *his affairs 8 | on *the day 9 of the
22 Sabbath. None shall walk outside his city* more 10 than a thousand 11 cubits. | No man
23 shall eat on the day of the Sabbath but of that which is prepared 14 or perishing* | in
| Page ii the field 13 . None shall eat or drink but *from that which was* in the camp 14 . |j *But
if he was 15 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 <DO3.
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 vessel 16 . No man shall send the son of the stranger 17 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 frankincense 18 . No man shall *mingle 19 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 cubits 20 . None shall lift his hand to beat it with his fist. If | it be stubborn he
shall not remove it out of his house 21 . 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* gate 22 he shall
9 *not carry out | anything of it or bring 23 in anything into it. None shall* open 24
10 the cover of a vessel that is pasted on the Sabbath. No man shall carry | on him
spices 25 to go out and *come in on 26 the Sabbath. None shall 27 move in the
11 house* on the day of the Sabbath 28 | rock or earth. No nurse shall bear the suckling
12 child 29 to go out and to come in on the Sabbath 30 . | No man shall *provoke 31 his man-
13 servant or his maidservant or his* hireling 32 on the day of the Sabbath. | No man
H shall deliver an animal on the day of the Sabbath 33 . And if it falls into a pit | or
ditch, he shall not raise it on the Sabbath 34 . No man shall *rest 35 in a place near|
15 to the gentiles on the day of the Sabbath. No man shall profane 36 the Sabbath for
16 the sake of wealth and gain. | And if any person 37 falls into a * gathering of water
17 or into a place | of 38 ... he shall not bring him up 39 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'-XV, 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. i 4 ^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 BD3.
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 Sabbaths 40 ."
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 uncleannesses 1 ,
21 allowing him 2 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 delight 3 ." And everyone who comes into | the house of * worship 4 he shall not enter
when he is contaminated * without 5 washing. And when the trumpets of the Congre-
23 gation sound | it shall be (done) before or after 6 , and they shall not disturb the whole
|| Page 12 service *on the Sabbath 7 || 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 uncleanness 8 .
3 Any man over whom the spirits of Belial will have dominion | and he will speak
rebellion 9 , 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 but 10 it is upon the sons of man *to watch him 11 *whether 12 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 gain 13 . Nor shall he take
8 anything of their property in order 14 that they blaspheme not, | unless by the counsel
9 of the * Congregation 15 of Israel. No man shall sell an animal | or bird that is
10 clean to the gentiles in order that they sacrifice them not 16 . Nor shall he | sell them
anything of his threshing-floor or his winepress in all his * property 17 . Nor shall he
n sell them his manservant or maidservant | who entered with him into the covenant of
12 Abraham 18 . No man shall make himself abominable 19 | 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 niSDn.
'- 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 beehives 20 , even 21 any living creature | that moveth
M in the waters 22 . Nor shall the fish be eaten unless they *were split | alive and
their blood was shed 23 *. 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 creation 24 .
16 And all wood and stones | and dust which will be polluted by the uncleanness of
17 man * shall be polluted like them 25 *. 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 uncleanness 26 of
an instrument of work 27 . |
II XV 19 And *this is the usage 1 of the settlement of the cities of Israel, according 2 to
20 these judgments to separate between | the clean and unclean 3 and to make known
21 *the difference between the holy and the profane 4 . And these are the statutes | *to
instruct 5 to walk in them the whole nation 6 *according to the Iaw 7 ...*every
22 time 8 . And in this law 9 | 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 nNi onim yba 1 ? 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
?' I 3K'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 | * congregation 10 in the end
J| Page 13 of the wickedness and until there will arise the Anointed *from Aaron 11 . |j * and
i Israel till ten men at least 12 by thousands and hundreds and fifties | and tens 15 .
And when there will arise ten, the man who is a priest learned in the Book of the
3 Hagu 14 shall not 15 depart. According | unto his word shall they all be ruled 18 . And
4 if he is not tried 17 in all these but a man of the Levites is tried | in these, then the
lot shall be cast 18 that all those who enter into the camp shall go out and come in
5 according to his word 19 . And if | there be a decision regarding the law of leprosy
* which 20 a man will have, then shall come the priest and stand in the camp, and
6 the Censor 21 shall instruct him | in the explanation of the law. And if it *increased 22 ,
7 he shall shut him up for unto them | is the judgment 23 .
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 wonders 1 ,
and shall narrate before them the * happenings of eternity 2 *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 flock 5 he shall loose all
n the bonds of their knots 6 7 oppressed and crushed *in his congregation* 8 . | And
everyone who shall join his congregation, he shall count him according to his
n *deeds 9 his * understanding 10 , his might, his strength and his property. | And they
shall record him in his place in accordance with his *assignment 11 through the lot in
13 the camp 12 . But no man of the children of the camp shall rule | to bring a man into
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 b y '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 the 13 word of the Censor of the camp. | Nor shall any man
of them who entered into the covenant 14 deal with 15 the sons of the 'strangers 18
( j * unless | hand to hand 17 . No man shall perform a *thing as 18 buying and selling 19
j6 * unless he has spoken 20 | to the Censor of the camp and he shall do 21 and not...
I7 _ l8 | and so to him who expels 22 and he | afflict 23 him and in
19 the love he shall not incline 24 | they, 26 and 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 land 26 | ||that have not come from the day that Ephraim
i departed from Judah 27 . And all they who walk in these | the covenant of God *is
steadfast to them 28 to save them 29 from all the snares of the pit, for suddenly... 80 |
IT XVII 3 *And this is the usage 1 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 third 2 , and the proselyte fourth 3 . 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 everything 4 . And the Priest who will count | *the many 5 shall be from thirty
8 years old and upwards until sixty years old 6 learned in the book... 7 | in all the
laws of the Torah to *speak them 8 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 BX 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.p 1 ? "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 D73n7 instead of D7Xn7.
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 old 9 "married 10 in all | counsel of men, and in every tongue 11 According to his
11 word shall come in they who enter the Congregation | every man his share 12 . And
everything concerning which any man shall have to speak he shall speak to the
12 Censor, | with regard to any controversy or suit 13 .
H XVI II And this is the usage of the many to prepare 1 all their needs. The amount j
13 of their offerings *are 2 for every moon 3 . ..And they shall give it into the hands of
i + the Censor and the judges. | From it they shall give for the *poor 4 and from it 5
they shall strengthen the *hand 6 of the poor and the needy. And to the aged man
15 who | to the man who *wanders 7 and to him who was *captured 8 by a strange
16 people, and to the virgin who 9 | *he who has 10 none seeking after him 11 all
17 the labour 12 ... and not | And this is the explanation of the settlement
,8-19 And this is the explanation of the judgments which | Aaron
20 and Israel 13 and he will forgive our sins | in money 14 and he knows [
2I _ 22 punishment six days and he that speaketh | against
H XIX Moses 15 |
|| p age jc || 1 and also with Aleph Lamed and also with Aleph DaktK 1 , but an oath
2 of the "covenant 3 | by the curses of the covenant But the Law of Moses 4
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 mention 6 , for 6 ... | And if he swears and transgresses he will profane the
4 Name 7 . 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... | 8 death.
And he who enters into the covenant for the whole of Israel a statute for ever
6 with their children *that 9 ... | to pass among them that are numbered 10 by the oath of
7 the covenant they shall confirm it upon them. And this is also | the law in every
end of the wickedness 11 , 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 covenant 12 * Moses
10 with all heart 13 ... | soul everything be found to be done in them 14 .... And no man
n shall make known to him 15 the laws until he will stand before the Censor 18 be *per-
12 suaded 17 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 if 18
and everything which was revealed of the Law with regard to a controversy 19 j
14-15 in him 20 the Censor him and shall command him | until 21 *killed
16-17 him 22 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 * himself 24 to return to | the Law of Moses for in it
everything is *exactly explained 25 .
fl XX 3 As to the explanation of their ends 1 *for a remembrance 2 | to Israel of all
these, behold, it is exactly explained in the Book of the Divisions of the Seasons 3 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 frCt 1 ? 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 Mastema 4
6 will turn away from behind him if he will fulfil his word. | Therefore Abraham was
circumcised on the day of his knowing *it 5 . As to what He said, "that which is
7 gone out of thy lips | thou shalt keep 6 " to confirm, every oath of a bond 7 by which
8 a man will confirm upon himself | to perform a commandment of the Law till the
9 * price of death 8 he shall not redeem it 9 . Every thing which ... 10 a man upon himself 11 ...
10 till price of death he shall not confirm it 1 ' 2 | the oath of the woman
11 which * Moses said 18 to disallow her oath 14 . No man | shall disallow an oath which
ii *no man knew* 15 . It is to be fulfilled. As to disallowing 16 | 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 * offerings 17 , no man shall vow anything for the altar
14 under compulsion 18 . Nor | shall the * priests 19 take anything from the Israelites 20
15 a man *dedicate the food 21 | 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 judge 23
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. i 4 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 COp 11 . 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 irb for pn 1 ?.
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.
2 3 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 ma y 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 nia. The first
7^ is probably to be pointed 7X-
1 6 At the end of this line are traces of something like a p| a nd then of
an X and a 7.
18 nity very doubtful.
1 8 tan. The tO very doubtful.
1 8 nt3*, may be read TltO 11 . The 1 after the ID is certain.
1 9 "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;i3y 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
on 1 ? nitryS ^N'laJi Sxa'D pSio' vn x 1 ?'! ypnS ny pbiy vn
iai visS noxi D'aynna nanS' 'N'-OJI 'a23 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 mB> 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. l8 9 8 -
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-
7,
11
2O, 21
30
13
P-
10,
1.
2; p. 15. 1- 6
27
21
P-
13,
1.
4
3O
14
P-
10,
1.
2
30
3
P-
1 6,
1.
7
33
8
P-
I,
1.
13
3O
6,8,9
P-
16,
1.
10
33
ii
P-
13,
1.
2
30
15
P-
9,
1.
6
34
6
P-
2,
1.
4
31
Si
P-
12,
1.
18
Leviticus
35
24
P-
12,
1.
20
5
i
P-
9,
1.
12
Deuteronomy
5
4,
5.23 P-
'5,
1.
5
1
40 46
P-
3,
1.
7
7
27
P-
3,
1.
i
2
iS
P-
2,
1.
9
10
10
P-
12,
1.
20
5
12
P-
10,
1.
i?
11
14
P-
II,
1.
22
7
8
P-
8,
1.
15
11
36
P-
II,
1.
17
7
9
P-
19,
1.
2 bis
11
43
P-
12,
11
II, 12, 13
9
5
P-
8,
1.
'5
11
46
P-
12,
11
12, 13
9
23, 24
P-
3,
1.
7
11
47
P-
6,
1.
17; p. 12, 1. 20
12
a
P-
6,
1.
14
14
7
P-
9,
1.
9
13
6
P-
5>
1.
21 ; p. 12 1. 3
16
6
P-
3,
1.
!8
15
2
P-
1,
1.
18
17
16
P-
!5>
1.
5
17
6
P-
10,
1.
i
18
5
P-
3,
1.
16
17
20
P-
5,
1.
2
18
13
P-
5,
1.
9
19
14
P-
i,
1.
6
19
7
P-
9,
1.
8
19
15
P-
10,
1.
i
19
12
P-
i5,
1.
3
22
2O
P-
9,
1.
3
19
17
P-
7,
11
2, 3
23
24
P-
1 6,
i:
7
19
18
P-
6,
1
21
28
21
P-
i,
i.
17
2O
25
P-
7.
4
28
2 9
P-
i,
i.
9
23
38
P-
ii,
18
28
33
P-
13,
i.
10
26
21
P-
20,
29
29
21
P-
i,
i.
i7
26
25
P-
1,
.
18; p. 19, 1. 13
32
28
P-
5,
i.
17
26
33
P-
3-
10
32
33
P-
8,
i.
IO
* The
references in
this Index are to the page and line of the
Hebrew text and the
corresponding notes in the English translation.
Ixii
INDEX
Joshua
17
6
P-
5.
1-iS
7
15
P-
I,
I.i 9
24
10
P-
2,
1. 9
8
3i
P-
19.
1. i
25
3i
P-
I,
11- 2, 4
19
i
P-
13,
1. 4
30
i?
P-
14,
1. 16
Judges
31
3
P-
6,
I.i 9
2
13
P-
5.
1. 4
34
10
P-
2,
1. 2
3
15
P-
i,
1. ii
48
44
P-
4,
Li 9
17
6
P-
3.
1. 6
Ezekiel
i
Samuel
4
5
P-
I,
1. 6
2
35
P-
3.
I.i 9
9
4
P-
19*
1. 12
2O
2
P-
2,
1. 2
9
14
P-
2,
1. 7
22
8
P-
2,
1. 2
11
15
P-
3,
1. 18
25
6, 31
P-
9.
1. 9
13
9
P-
19,
1-35
2
Samuel
13
10
P-
4,
Li 9
15
4
P-
14.
1. 12
14
4, 5
p.
4>
1. 16
I
Kings
14
21
p.
2,
1. ii
2
15
Kings
6
5
20
P-
P-
5.
3.
1- 5
1. 16
16
21
49
3
P-
P-
6,
6,
1. 21 ; p. 14, 1. 14
1. 10
Isaiah
31
12
P-
6,
1. 7
1
4
P-
6,
1-iS
33
24
P-
3,
1. 18
2
17
P-
i,
1-15
36
17
P-
2,
1. i
5
22
P-
r 9.
I.i 9
44
!5
P-
4,
1. 2
5
2 3
P-
2,
1. 21
47
7
P-
i,
1. 20
7
17
P-
7>
1. ii ; p. 14, 1. i
Hosea
8
15
P-
7,
1. 12
3
4
P-
20,
. 16
1O
2
P-
6,
1. 17
4
i
P-
I,
. 2
14
I
P-
4.
1. ii
4
16
P-
I,
14
22
II
P-
3>
1. 8
5
i
P-
I3>
7
24
17
P-
4,
I.i 4
5
10
P-
8,
. 3; p. 19, 1. 16
24
18
P-
4,
I.i 9
5
ii
P-
4,
J 9
27
6
P-
2,
1. 12
5
13
P-
8,
1. 4
27
ii
P-
5>
1. 16
10
12
P-
i,
1. ii
28
14
P-
i,
1. 14
14
I
P-
5,
1-iS
30
10
P-
i,
1. 18
Amos
40
ii
P-
i3.
1. 9
2
9
P-
3-
1. 4
5O
ii
P-
5.
1. 13 bis
5
26
P-
7.
M
51
7
P-
i,
1. i
Obadiah
54
13
P-
20,
1. 4
IS
P-
2,
1. 20
54
16
P-
6,
1. 8
Micah
56
4
P-
3.
1. 12
2
6
P-
I,
1-15
56
6
P-
ii,
1. 2
2
n
P-
I,
. 15 ; p. 20, 1. 25 bis
58
7
P-
13,
1. 10
3
9
P-
2,
. 6
58
! 3
P
10,
1. 18
6
6, ii
P-
4,
. 20
59
4, 5
P-
5.
I.i 4
7
2
P-
1 6,
15
59
10
P-
i,
1. 9
7
ii
P-
4,
. 12
59
20
P-
2,
1- 5
Nahum
59
21
P-
20,
I.i 7
1
2
P-
9>
I- 5
60
21
P-
I,
1- 7
Zechariah
Jeremiah
6
12
P-
i,
1. 7
9
I
P-
I,
1. 12
11
7
P-
i9>
1. 9
13
FO
P-
3,
1. 3
13
7
P-
19,
1. 8
Malachi
1 10
3 i
3 16
3 18
Psalms
1O ii
29 7
33 15
49 4
78 6
94 6
94 21
1O1 6
106 25
106 33
106 40
107 18
107 40
Ruth
3 9, 12
Proverbs
2 19
6 18
8 12
8 32
15 8, 29
16 5
17 I5
22 3
29 6
Job
1O 19
27 18
37 14
Lamentations
2 14
Esther
1
Daniel
8
9
10 14
Ezra
2 63
6 21
Nehemiah
* 65
i Chronicles
21 18
29 9
3
2, 24
p. 6, 11. 13, 14
P- H, I- 2
p. 20, 1. 20
p. 2O, 11. 2O, 21
P- I, I- 3
P- 2, 1. 5
p. i, 1. 10
p. 10, 1. 6
p. I, 1. 12
p. 6, 1. 17
p. i, 1. 20
p. 2, 11. 15, 16
p. 3, I- 8
P- 3, 1- 7
p. 2, 1. i ; p. 3, 1. 9
p. i, 1. 21
p. i, 1. 15
p. 14, 1. 15
p. 6, 1. 10
p. 8, 1. 6
P- 2, 1. 4
P- 3, I- i
p. II, 1. 21
P- 13. I- IS
p. I, 1. 19
P- I, I- IS
P- 3> I- 17
p. 2, 1. 20
P- 5. ' IS
P. I, 1. 2
p. 4, 1. 19
p. 3, 1. 12
p. 6, 1. 21
p. i, 1. 6
P- 4, 1- 3
p. 6, 1. 10
P- 7, I- 3
p. 6, 1. 10
p. 8, 1. 4
p. i, 1. 10
INDEX
1
2 Chronicles
23 19
p. n,
1. 22
New Testament
Matthew
21 3
P- 4,
1. 21
John
13 34
P- 6,
1. 21
15 12
p. 6,
1. 21
Romans
12 10, 19
P- 6,
1. 21
i Corinthians
11 25
p. 6,
l.I 9
2 Timothy
3 8
P- 5.
l.I 9
Hebrews
8 8
P. 6,
l.I 9
James
2 23
P- 3.
1. 2
2 Peter
2 14
p. 2,
1. 16
Apocryphal
Ecclesiasticus (Heb.)
42 19
p. 2,
1. 10
Book of Enoch
1 5
P- 3.
1. 4
1 16
p. i,
1- 7
7 2
P- 3.
1. 4
Book of Jubilees
1 I4
P- 3.
1. 16
1 20
p. 2,
1. 13; p. 4, 11. 13, 1 6
1 21
p. 2,
1. i3
1 2 7
P- S.
1. 18
2 i
P- 5,
1. 18
2 29
P- 1,
1. 22; p. n, 11. 2, 7,
2 30
p. n,
1. 8
3 7
P- 4,
1. 21
4 6
P- 3-
1. 6
4 16
P- 2,
1. 18
4 24
p. 2,
1. 20
6 12, 18
P- 3.
1. I
6 19
P- 3,
11. 2, 3
6 34
P- 3,
1. 16
6 37
P- 3.
1. 16; p. 6, 1. 17
7 2
P- 6,
1. 21
7 21
P- 4,
1. 18
1O 8
p. 1 6,
I- 5
15 26
p. 6,
1. 15 ; p. 16, 1. 6
15 32
p. 1 6,
1. 6
19 9
P- 3>
11- 2, 4
21 18
P- 3,
1. 3
23 ii
p. 10,
1. 10
Ixiii
Ixiv
INDEX
Book of
Jubilees (contd.)
Gittin
23
19
P-
3,
1. 16
4 6
P
. 12, 1
. II
23
21
P-
4,
J 7
Shebuoth
30
S
P-
4,
. 18
* 13
P
15, 1
. I
30
21
P-
3,
4
Aboda Zarah
32
II
P-
6,
. 20
1 8, 9
P
12, 1
9
36
48
P-
6.
. 21
Kelim
48
29
P-
5.
. 18
12 3
P
12, 1
. 18
SO
8
P-
10,
. 21 ; p. ii, 11. 2, 8
Negaim
SO
9
P-
10,
. 22
3 i
P
13, 1
6
50
10
P-
ii,
1. 18
Tosefta
50
12
P-
",
1. 4
6 10 p.
ii,
1. 10
Testaments of the Twelve Patriarchs
Sifra
Reuben
39 P-
12,
1. I 4
5
6
P-
2,
1. 18
60 a p.
13,
1. 6
Simon
Sifre
4
7
P-
6,
I. 21
35 P-
2,
1. 16
Levi
Aboth d'Rabbi Nathan
9
9
P-
4,
1. 18
5<* P.
4,
1. 21
14
4
P-
4,
I. 16
Masecheth Sopherin
(ed. Miiller)
14
5
P-
4,
11. 16, 18; p. 6, 1. 16
pp. vii, 58 p.
J 5.
1. i
14
8
P-
4,
1. 18
Jer. Berachoth
16
i
P-
i,
1. 6
2 b p.
i,
1-15
16
2
P-
7>
1. 18
Jer. Kiddushin
17
2
P-
i,
1. 6
66 a p.
10,
1. 4
17
3
P-
7,
1. 20
Jer. Sanhedrin
Judah
28^ p.
J 5,
1. i
24
5
P-
i,
1. 6
T. B. Shabbath
Issachar
653
P-
ii, 1.
10
5
2
P-
6,
1. 21
1293
P-
ii, 1.
14
7
2
P-
2,
1. 16
1460
P-
ii, 1.
9
7
6
P-
6,
1. 21
iSoa
P-
10, 1.
18
Naphtali
Erubin
3
I
P-
3,
1. 12
4^
P-
10, 1.
ii
3
3, 5
P-
2,
. 18
Rosh Hashanah
Gad
9 a
P-
10, 1.
i?
4
2
P-
6,
1. 21 ; p. 9, 1. 3
Yoma
4
5
P-
9,
1- 3
84 b
P-
II, 1.
i?
Benjamin
Baba Kama
2
3
P-
6,
1. 2!
27^
P-
9, 1.
9
Mishna
Baba Mezia
Bikkurim
283
P-
9, I-
3 2
P-
to, 1. 19
Shebuoth
Shabbath
35
P-
15, 1-
!
6 6
P-
II, I. IO
38*
P-
15. I-
2
18 2
P-
II, 1. II
Chullin
18 3
P-
1
2Tb
P'
12, 1.
15
Beza
Kerithoth
1 2
P-
10, 1. 22
20 b
P-
12, 1.
14
5 2
?
PlfMMwQe
-& & Z * fc- . * 'r-aE-.i ^ f -"r
S:
y^
r -">
r
^\ J.
D3
x
u
bo
2.
t*N
o
<u
u
of
fe
20
pi mrw pnxa n^n may ny TTVPI rma
oner* nips nwyo ppfa BHpri nton JT: my 'a SaS
nnyo n vB>ya ysina : nia n,ina nn3n &Nn sin
vnar -m pya sa ^N HiaS *pna Vnu Ss3 N^P laa
K BHp D'on B3N "iay3 nayS aw* or ty myo s
' TON nninn tr-na sa vjyyo ysirai -]ina iSnij
miaym pna iw ^*N niN* fl* SN ^npn o^on ^3 ia
DKOPI S^ 1 ? nin 133^031 ;vSy Bmp ^ irrnriK o
nn*TOa 10^1 ^w Q3 1 ? Sy D'SiSj w TON o^nnxai
orvjn toSE'oa : minn n*aa pbn cnS p oaS 10
pn Sy nyin nan *a icsflB^ pxSn ^:N Dy
nna Nini pew fnxa wp IE'N HJONI nnaa
uny\ minn naa pbn aTmnwHafa DnS n^
uSn iK'N nonSan ^JN Sa on ny nnn nhv
nnn aonn ^pai : D'-yaiN D'jB'a aran B^N Dy r s
tasitr j'w nB* |w ^Sa ; ION TOND SNTO^ ^N ^N
. . . na . . IN SN nnn nwr. . . * ye'S 'asn pnxa noio
N n,nna onyx *]on* vn nx ffiK .,.}...?,. jh SN
nS . . par nso arui yDB*i onnan Sx SN
pnx pa on'sm cnajri SN Kn l ? npnm y^" n^y* ny . IDJT 20
vanW? , . non n^i ; nay S TO&6 ^ . nay pa yere\
: Bnpn 170 INX nBN jSsn^aa : in p|SxS
n'y iaB"i trnpon nx INOCJI SNTO' Syo ppa SN Sy
mya ^$B/: inn ab aS . , , csya onana oyn 703 J^M
ysina man 'Nao minn Via^ nx ixis I^N Sai : Bnp 25
'y&sna Sa onayi n^nan anpo ima 1 hvmerh SN niaa
nx^S nSxn D"DS^oa D^Tnan ^ai vnisnxo *0'a nnvi*
i3 . . . SN aab nin^i n-no SipS lyoB*^ minn s ^y NiaSi
nnan pna np onaSa irnias DJ 13H3N . . m i3ycn
wnp "pn Sy n ion* N^I : i3a n i BfiBa noxi 30
an D-DS^oa no^nni : incx nmyi ipnx
^B" Si : pis mio Sip^ irrxni nnn B>3N 3a IDS^J
naann DaS iyi inoe^i WB" nnx cya^a pnxn pn SN
ion a inywa 1^11 nnya ^N nsai ^an ^a Sa Sy
19
man law 23 j m-vn 'flSxS onvnS nnS
pina lae* nuna DNI : 111 *|W? *rmb noe^ anW?
i-p^ini minn :n3a nw inpSi Dips n*n ne>N pxn
minn -pDa omovi tafi^DDi : minn B Sy wtnfl
nwoa D'Dxon Sai uaS ax pal ine>$6 trK r nax itwa 5
pn nx ^N npsa on^y D^^I SIDJ a^nS Dpnai
niy ann x^ain nnat n^a aina I^N nann
nroarvi npn nx in ^ DNJ ^n*Dy ia:
ay nn inw o'laiBT^ : oirncn ^y T
PPB>D xiaa annS ITDD* DnN^m mpsn fpa
'spur naN iB'N p^wnn mps pa rrn i^Na : WTB^I pn
HJK: nin^D Sy vnn ninnS Jl w
pi j ma op: nopt: ainS i-ubn
n^a nSaS cnpsf? D"pnn nSxa ip?n N^ IE'K inna
rmn ntr vn nai nWa ^ ips*' ILJ'K ovn win 15
nnaa ixa o : may n^aa -JBIPK on^Sy
pnai nia? *aina iSSyn^i DHJia *]-n 110
^i inyn nx ^"K w^ in^nxb tr^ -IUM
sa^i pnS iiajnn norS IB^M ntra
iaS m-npa v iinan vrya nB'
'ana naSS non n"a ijnsi :
: irax D'jnB B'Nm Di D^jn nan on^y
STN-I Nin Djns B'Nii Dnan Nin o:" 11 )
wan NS nSx baai nap: cpaS on^Sy an j
nisio PS^ SpE'i nit -[Sin ^a Sen noi f nn 2 s
IDK "?KI : inny Saa SN CJN nnn
D^ijn n na'n 1 ? xa nnx "|aaS n^vai inpixa x
p : njnae'n nx 110^01 -j^niaN nx inanxo
D'JB'jnn nx ^N nanxa oyn jna no SNI^^
cnS a onnnx D^an nx anxi ^ nn nyn Sy nyn
oa ISN ^N- mm ^^nn yia n ^ aynai wien max nna
^ ni^fia DNn Sab nn tostraai Dnnnx D^aSnn
maa ixa IB'N D"^xn Sa p oaS rrnne'a lis
: onn D'D nNaa -niD' 1 ) i'-i;an iaB'i pe^i pna
e|bkn DVO iaha S lanaai oy nioa la^n' . h 35
Fragment Text B.
16
N yssh "]B>w hy B>NPI Dip 1 p Sy SNIB* Sa ojn ma naay
Drrxp BTISI pnpna San na a n^a mm
mpSna ISD Sy pnpna xin nan nSx Sa
hy B^WI Dip itrx ovai Brnijwai
mm
NXIO "ION "IB'JO inyn ova nmaK ioa p
B^N Dip 1 iB'K nDK nyw Sa D^pnS
a inns* Sx nio THO iy m\r\n p inn
SN ma Tno i . . . , h
. , . &K I^K ntrxn nyiae' . , 10
DNI Kin DpnS m , . yn . ^S ne'N nyia^ B^
DSB'on pi nwp Si HNT xin nna niayS
DUN DINO naraS BN "in* SN ni . , n csse'a
HN B^N Bnp .... SN-IST nxa inp SN Dn . .
Wi Din i . . n . y nx B*N nas TBN Nin . S . . . T S
IHTHN ............. Saa ..... *
20
15
. . an njnaB' DN >a n-n sjxa oai nai eja n:n y
. . . . 3 mar SN nt?o mm nw nnan
. . . nnan niS^a DKI DK'n nx ^ni -ajn yn
. ... KB" K^I y&rt\ minm Kin DtJ'x nay DNI
. . . . BK QTJS nx D^iy pW? ^B'* S^S nnn^ N:m ma , 5
pi on^y ioip nian njnac'n nnipsn
"nn ova nnn^an irmo a^n SaS yjr-in |p San
ma IB'X nian nyia^a nnpsj* D*aiS ijw ipaon
. . . aS Saa n^ . . . h . . ^ nnan nx SxnB
nx B"K inyn" 1 ^ . . . ^ , . . na ni^yS Ksa^n SK trsj io
VIK itj'-na ia nnsn* . N . npaan aib nay ny
PM Saai aS Saa ntyo mm SK ai^S v^y mix o*p
anS minn p n^j nK'K Sai . . ^ . . . i DK iwo , . D . . .
... "i !% nixi inix npaan ..... ia . . v . . .
... Sai yjwai n . . K man . . y . . s 1 ? . . o^a . . . na
. , , . . ........... . .
na
14
nbxa D'abnnan bai mirr bya Dnsn mo DVD ixa xb
Dixns >a nns? ^pia baa cfpxanb cinb rmej bx nna
D'jnan nn'nwa 0*73 np& nunan S^ nB'io -JTW
"onm ym iam DnB'SB' SNI^' JM D'ae' D'lSni
jai D*^ D'l^rn rwtnrh D^HDH tn'nN TIN K^N s
pom ^S I'JNB" pi lag" pi jpm Trn
puo D'B'B' p iyi nj^ wfa? pa onin
tpnam DDS^a^ oinn minn
biya r\w D^an p nyi ruw ythv pa nunan
ixa* irrfl by . . ns . an pe>b babi D^JX mo 10
nan* npaab nanb onxn bab rrrr n^x nan babi inna ^*x
nap DJTOsn ba panb D*ann ^no nn DS^ai an bab
>ni npaan n* by ijnji a ... an . ^nn bab nn jnann
IOITI p^axi *jy na ip'tn* *jo . i oy . , nya ijjv uaa
'I I
nbinabi naj "ub nap* . . . xbi yx npx p^xb ... 15
. . nmay ba pnn ib px n
.... miy nsa^i bxn^n pnx ......
.... i jnv Kim paaa np n 20
nan* n^xi nc?E> D*a* pjy
x
13
nvK'oi D*fiW? toyiaV D'PJK rne>y ny
win 1BD3 pna pa B"K pa* SN nipy nipai nwyi
pro D'lSna PKI n^x ^a pna xin p* DNI oSio ip^' in^s
nanan *Kn Sa in'fi ^ NinSi nxx 1 ? 'yiWi tnn n^xn
am n^naa nayi jnon wai B'^I n*n* yn minS ^s^o s
a i3ijo xin Nin ^ns DI niinn emsa npion
onn nx S^B'* njno'? npaon I^D nn tas^on
0^5; nvna nn^sS ISD^I ^N^S nmaja oyai ^N
my nyii3 oaimo W? . . . 5^1 vS 2x2 Dn'Sy on-n
vnya pni piB'y DH . . a . S onntrp nninn ^ nn* 10
intoii imai i^^i VB' . a 1 ? imps 1 tmyS e|Di:n SDI
SK . . . n 'nua tnin* ^SD loipoa v
iaan s . . mjn ^ ^*N Nar6 njnan
. . . DM . . -oa . . aSi . . aS , . wx vy* htm vffo sp DN 15
na . . . n^yi njnan
pi n
i ippj ijyx iB'K nsi on .......
*?a . nunan n^ia nn ......... 20
pKa nac' 1 ? whv xS n 1 ? .......
*? . , aS n n 1 ? .
12
enpan Tya npN ay P'N
2>a' TON TON Sa on-oa pnpan 17 nN
nyn* TON Sai ESP* 'jiyrni aiNn Dssraa HID
*a nav N 1 ? nnyian HNI napn nN
p tmh m "]ttt^ n nN rhw ^N ^npn Si
? TON -naya Sa njina NEJ^ SN DJI yxai pn
nana S^N naa^ ^N SNTO* man roya DN :
iJiuai Dinar* xh TON iiaya D^u 1 ? D^iini
^N inaN nNi nay nNi na Saa zrh naa* SN in^ai 10
nN E^N ^TO 1 SN oniaN nnaa lay iNa TON
Sa ny nnmn 'Sjya ona SaN 1 ? ^aini n^nn
DN >a iSaN* SN D^nm D^aa piann TON n^nn
IN pNa iNa* Dn^'aa D^ajnn Sai oa[i] -JSKOI D^n
Sai onNna cstra Nin *a D M n on ny 15
'S3 Dna lap ^iwS DiNn nNa^a iSNir TON isym
Smaa in* IN laoa ^ISDB ^a Sat oa yjun NBD* onNato
n^ya ^3 inN nMaoa Nats' n"aa nan oy vn TON
pa b*"Qp6 n^Nn D'DSpan Sy SNI^' ny a^ia *]io
D'pnn n^Ni SinS pnpn pa jmnfa iints 1 ? aen 20
nyt . . jaspa 1 ? inSa oy oa frnrfh hwffth
J-ID nn IINV N 1 ?! SNTO* ynr la^nn" nrn
pnN mpa may -ry nycnn ppa .... Snn
11
Sx axsr Sxi naiy Sy nw prnf? "nn -pna
ova rasn nx nisryS najn p nx nStr Sx 'Sa Sa
DX ^ ua D'xais ix D-XIV DH:Q i*^ B>' np- SK
K"N nnyn^ ^x njinSn D^E' IN D
pn rumpS nonnn inx ^'N *]S S
n ns DT SN naxn
jo srx w Sx waa nx^v Sx x'n
xvr h& nn naioa ONI nn Sx pnn pi
x xt?' Sx nn^a mtD ^ nns Sx n^x XT Sxi
n*aa bltt* Sx nn^n xnSi nxxS D^OD
isyi
xia^i nxxS jrn nx ixn xtr* Sx
nxi max nxi my nx &rx xno* Sx
to Sx Sisn DXI natrn ova noro c^x n 1 ?^ Vx -W-
anp mpoa e^x na Sx nncra na^T Sx nnsj Sxi
yvm pn Sy na^n nx ^*x Sn^ Sx n^n o'u 1 ? i 5
Sxi D'a Dips && Sx Sisn -IE>X DIX ^s: SDI
nnro'? ^"x Sy Sx ^ai Sam D^ioa B^X nSy* Sx
Sx oa'ninaB' naSa aina p a na^rn nSiy nx ^a
nnxa XDD ^*x i^a p jn njiaSi nn:oi nSiy naToS jrx
nai aina 'a naran nx xataS im^inS nwoon p 20
Sx xan Sai pn nmoa opTx nSsm naym o^en
Snpn nnjnxn yinai oiaa xats xa< Sx ninne'n na
n,,. nSia miayn nx m ii a2" xSi inxn* ix oipn*
22
10
irrs by rvon 1 ?
iny-i Sy trx px 11 bx SN nx KT onipsn Sy
31B^ 131 iy HD-1 T3 rmfOPl }0 12T 131^ l^S
onra nWK m^y ty myn tJM? 1 ? 1*10 nn
"0i pnw ^ HDDS nymx nyn ^ myn { s
nnsn HiD'3i unn nson
mn byan "3 myn nx Dis^S n^yoi n
ION pxn 3B>V3 S e| |nn
inon ^y Drvo nx IO^B" N 1 ? iy nnyi 10
13 j'N I^K ySon MJ SDI ^D n03 into*
*^3n ^0^03 vo*o NOISI Nftton 13 yjj IB
DV3 ^'K B7* SK ntDS^OD ms(^? n,
B'OB'n S^j .TIT "IJTN nyn p n^x^o ^^n i S
n TIOB' nisx T^K wn 3 w^ lyc'n jo pirn
E'^K "QT SK n3^n DV3i i^npS n3Bn DV
pn Sy tais^* SN ^3 inp3 n2y* ^x \n\ '^
fOffjh mnym n^^Son H313 "i3n^ SN
rrray nx nitJ'yS m^3 ^-x "]Snjv Sx 20
x ^y nx iTyS pn
pi pion DK ^ n3^n DVS
H3H03 .Tn DN '3 PW Sxi S3X 1 ^Xl H....
9
Kin manS DW pina onKO DIK D'-IIT n&?K mx Sa
K Sai "py an HK Titan xSi Dipn xS n&K new
naina xS nt?K nan inyn hy 3 IBN nnan
win opi ininnS v^pi 1 ? "ISD IK- ISK pina iK'ani
Kin TOIJI vn^S Kin Dpu DK a ainD pw 5
ma -o-n n ian n ISN pnnai ovS ova iS t^nnn DK
S ISM IE>K ^K nwo nK D-pn K^ I^K fy 12 njy
HK nain
<n Sai iS IT ys^in onaKa IK D^SBTI D'osS vh
vbya yw la ajj n&?K njnan nKaa nn o jnu
DBW TJ 1 K 1 ?! KH jnv DK yai^m n'
pa^ a^ion nmnm o^ya pK njyK a^ia DS?K Sa
PKI nKxa: nnaK Sa pi San DK'Kn S^a naS iS mm
IK n^Kxia ym K^ a D^naS nn^m D'Sya nS 15
nan Sa masr Dn D'Sya nS Ksaj K^ DK
Kin ma nan DK nnK Kim imyn nKni mina ^*K
ny in^a inana* npaam npaaS n^aina
BBn3i a^ DK npaaS ynim a^i nnK
^y DH^ya Dm Dn D 1 ^ DKT itase'a D*?^ nnK 20
DK naS nnntDn p Bn Snaim nnK nan
.,pnn Syi npaaS ,nynv B'^Kn niKn ovai on
SKI nnn^n SnanS nnK Syi
8
ima a Sa &S>a pi ain 1 ?
ovn Kin Sy^a Ta maS DnpisS nSxa ipnv
mayn crvSy nwn ne> mm* ne> vn Sx np&
no S n^^a omio ^ Diapn^i Nsna^ iS
ii mpn ny^n pnai nun *a"nn Mum o
wx iD^yn" 1 ) inyn nx ^*N KIJB^I vnt6
vrya it^n P'N 1^1 yvn 1 ?'! pnS nawi ntorS
noi na lyifin cyo nw N 1 ? 1 ) nS nnn^n B>M
M D^'jn nan on^y SN na^ WK D*y^i -pin
xin Qyi D^ayn ^a an no^nn ntaw D'jns BWI io
xnn |v ^Sa E'xn wn o^nsn wrt\ anann
a Ssnn "ntDi pnn iia wan x 1 ? n^N ^nai napj
imy Saa SK EJM mn ne> D.nS ^ton ara ^Dai nin Smaa
xa nnx -jaa 1 ? -i^^ai "jnpTxa xS n^a nax n^w
nx -na^ai -jniax nx inanxa a n^xn DIJH nx 15
nanxa oyn n,nna no ^fcw *atrS t:s^an pi
Dnnnw D*Nan n anx vnnM ny\n nK DOB'N'nn
ISK mn pnn :ia nx "Wi^ai niaxn nna
nnnpa 1^1 oary^ Sx nixaa oxian SaS nrn
nnj p "pnaS n^ai 11 nax i^x nann xtn 20
pxa ncnnn nnaa ixa n^N D^jxn Sa nyj
7
rmwi p inn 1 ? ne>a iw?a " Sya* tfSi wnx
niKB&n ^aa Snai-iSi DvS DVB
DnS S Snan "1^x2 venp nn ns B'^N
nna HID* S^ ^ Sy B>ip D^&na nSxa 5
-pM ia^ nuna DKI in
minn a
pi insrN ^*K pa IBK iB'Na minn "]iDa D'"HD
a^n 1 ? nxn nx SN nsa D'DNIDH
pax p n-'yc'^ nana siro "I^N imn Niaa ony 10
"na ^B' nfina nnn yD Dnsx 110 ova ixa
D"nnani annS njon D'JIDJH Sai mvr
nx Tiruni nox -it?xa psx p
naiD Dn minn nso pe>an ^TKfi Da'aSx po nxi 15
l^an n^sjn in naio nx ^nia^pni
D^x^ain nso on D^oSxn ;vai n^aSxn nrai Snpn
minn enn wn aaiani Dnnan nx ^xi^" nra
Dpi apsra aaia mn aina
nayai myn ^a MBJ xin
mipsn |*pa itaSa nSx
EHipn
np'i D^B'NI nna Sx nan
nna one? nnsn ixa ixan nx msnn DJWI c
on nnairri minn KVI -ixan ppinaa nyn
mm* pNfc D'Nxvn h^w
o one' n^ia nx ^x np
minn enn xm ppmom nnx "sa
ppn IB'M mppinoa nxan nx nna 1 ?
I'tr* J-6 Dn^ni y^nn rp Saa noa ^nnn 1 ? 10
nnaa ixam I^N ^ai DWI nnnwa pnsn mv
n'joa vnn inara ^xnS enp&n SN xia
nn N 1 ?! in 1 ?"! TJD" oaa a SN TDN
onnai -n:a xotDn ny^nn pna nnn^i nntyn 'jaa 15
t$~hw nuoVN nvnS lay "jy nx ^nSi ^npon pnai
pa jmnSi iin^S xaton pa ^nanSi irnrv D'oin* nxi
nnjnon nwi nB'nsa na^n DV nx mo^ L
pxa n^inn nnan *xa ..xxoa n^ynn DV
rnx nx ^^x ainxS on^n^sa D^npn nx onnS
; E"x B'm'?! nji pai *w Ta pn
5
aina K'B'n Sjn nann Sx 1x2 DJP DJB> nann
Dinnn niinn isoa Nip xS Tin D*BU iS POT xS
iiySx ma ova htrwz nns: x 1 ? a jnxn nrr
n nnn^yn nx nny IB>N D3pTni j^w yB'in'i
DT naSa nn "^yo iSjri pm nicy ny nbaa s
on jN nB'N jripon nx nn D^atsa n^ SK i 1 ? aaijn
BPnpfoi nn? on nx nnn DJ; D'aaiB'i ntiro S
hx ION n^ai ininK nn nw Dn ; nA nn nx
nviyn bSB'Oi s^n -JON INP iipn K^ -J^N
nny nx nxn nn n^n DNI D^JH DHDI 3inD Kin 10
on'B'np nn nx DJI TNB' NNII .TIN
noxS SN nna 'pin ^y na inns ofinj
mp jyT nya K'N imp oSa on D'-imo on
DrvStf mn onva D'-Jiysx xai onm
-is
7 15
xin nira ny xS "a taibhyz isx -in<i orre^a nx *7X
y?a ^a nra ana px i^xo nixy -tax 'u on
njn* nx 7jr?a Dp'i omxn i^ Ta pnxi n^a
njitj'xin nx SXIE^ ytnna inaroa in^nx
nx lyn^i Stajn yoa nay pxn jam ppai 20
Ta 'rx nixa hy nio iiai a pxn
ja rnyna icnpa m&pa ns nap TPK pro
'as? on D'jnan DTI a^n ^ isrr DPI
"vna Dn m ':ai Dnay c?jrfl mrr
nnww isoai Dtaya p pi DninSin 1 ?
D'an Sai yK'T I^TI pnv ip-nri Dip
D^^Nin n "noinn -IE>N nTinn
D'pn n^ nnaa nSx
fpn DiS^ai Diya SK ISD* p Drrnijiy
DK *3 i-rnn* JvaS nsn^nS Tiy JM
nvr nSxn D^B'n ^aai pinn pm man n
p N^ajn n^* na ^N nan -i^xa ^i^'a
pxn a^ 7^ nsi nnsi "tns "fovh pox
' p h on^ ION n^x ^a nnwo ne'^B' 15
jfi Djnn Ww*a nna ^sn xin IE^N
pnn n-j^n num N^n njiK'Nin pnxn
nro "wani nra ^sn* nro nbiyn ^ipon Kata
Nin in w nn la^n I^K pnn :ia nra
nura DTi?a D^trsn^ on \\srw tpn -ION IPK 20
napji nar nxnan nioi on^na
3
D'ma:i Dn na Dn , nnsE>ai m a ^n na
ma x^i ^x nwa iiM?a an . . . jn na i^n N^ ornaK
iana*i mri apjrSi pnwh 1100*1 inn jura
on lyn apy *jn nS^S nnn
Din nx ia'i va^a
onn nx wii
ejK "im Dn'Sn^a uii'i onnv nwo ony
n onnn^t imaa la on^Soi na ia Dn^:ai omya
I D"j^N"in nnan a ian ia nao^ in nxiNi
nnw mm oaina nnan ^N nna nx Darya
D"pnnoai mi n** B^M
inna nx ^N opn nno
Sxi^ 1 Sa oa lyn IB'N nnno: nnS
win ntsni max "am ipis nn"y niaa 15
D-oS ia nsnn on^s 1 ? nns nna n^ni
"anai B>ia y^sa iS^unn oni n*n* NS D
lya isa ixSs ma ^w xn uS "a
ijn D^sSaS inoa isy xh I^N Sxn^'a psj n^a on 1 ? jai
Kin nnS DIN naa ^ai nxa ^n 1 ? ia ornon n:n
20
12
2
rrob nn^yoi wian SD nx DsrnS nnnyn
DMTM n^jxi n"n *xi So ^x iyae> nnyi
ixn nnsnni nasn nyn nnx Sx i
i aiii lay D'SX *px vrinnB" nn nym
rhni noni niiaji niai y^s ^B* nyn
pn "nynoi -pi nno Sy Snn ^xSa So
Ditsni obiy Dipa onn Sx nnn xS *D loS
I
pxn p V3B nx nriDi ma nnn nx :
hih nn^p B*nsi nDai naya os? nx ynn oain ny ^a
W? Dn^xpn xin 1 na ny n^nji D^aSiy nn JQ
I
pxS ras^JB n^nn jyaS DE> wnp i 1 ? o*pn
xini isnp nn in^a n*n Dynin oynra Snn
I
nynn x^ n^x nxi on'macr ia^ ^nsni
pn^i nixnS DD^*y n^jxi ^ iyas? 0^2 nnyi
nnnb x^ n^xn DixaSi nsn n^x nx ninnSi Sx 15
nut ajn na?x nx 1 nin^nan nin 1 ? x^i rmn
onaf?a njn nyi D^sSa on I^M ^n nnji 02
x nixa na^ x 1 ? n^x irnxj nn D^a^n n*y i^sj
na: ^ Dnnvu onnai nnu onnx onn n^x on^ni
T T
nx Dni&yyn vn xSn vnn yn ^ nnnnn n*n n^n Sn 20
en isx nnn n^x ny on^y nixa nx
1
PTX 711* ^a iyoE> nnyi
f
Saa ne>y BStrfci itra Sa oy iS an *a
Sxi&ra vis Tnon imaiy
mo
nixa E>V?E? D'js? pin ppai rh& D^n: NSi VKIB'^ 5
1*1 DTYIN in'n7 D'yB'ni
pnxai ^Ni^'O nox 11 ! nips
'a ijrn DJiya uai inaix aitoa
-jn o^B'^ai oniya vnn on cw^
nisni D^ aSa a on^pya SN SN pi nn^y D^ w
ym laS "jiia oamnS pix ntia onS Dpi
mya pins ma n^y IE'N nx o^nnx mm 1 ?
nisa nny airo n*n i^x nyn KM "pi no on
N iiaya SNI^' no p
v >
D^iy mnaj nwrh *]ii vh imna nyni ara aa 15
I
napa ainS yvxrh inna ntSx nx Dna pain
n^nnaa nnai nipSna tE'ii i^x naya nna
pix lyeni y^i ipmn iwn aitoa nnai nwisV
i I
Saai pnx K'SJ ^y TTIJI pin n v si nna vrayi 20
oy anS ID^DI ain^ DISIII D^SJ nayn D*an
tw>a* lf v v.
P./ ->
x
Facsimile of page i. Text A
Fragment Text A.
PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET
UNIVERSITY OF TORONTO LIBRARY
LHeb. C Schechter> Solomon
S3147d Documents of Jewish
v.l Sectaries. Vol.1. (Fragments
of a Zadkite work.)
