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Who Is Making Dinner at Qumran? Hempel, Charlotte University of Birmingham Who Is Making Dinner At Qumran? Hempel, Charlotte DOI: 10.1093/jts/fls053 License: None: All rights reserved Document Version Early version, also known as pre-print Citation for published version (Harvard): Hempel, C 2012, 'Who Is Making Dinner At Qumran?', The Journal of Theological Studies, vol. 63, no. 1, pp. 49- 65. https://doi.org/10.1093/jts/fls053 Link to publication on Research at Birmingham portal Publisher Rights Statement: This is a pre-copy-editing, author-produced PDF of an article accepted for publication in The Journal of Theological Studies following peer review. The definitive publisher-authenticated version [Volume 63, Issue 1 Pp. 49-65] is available online at: http://jts.oxfordjournals.org/content/63/1/49 General rights Unless a licence is specified above, all rights (including copyright and moral rights) in this document are retained by the authors and/or the copyright holders. The express permission of the copyright holder must be obtained for any use of this material other than for purposes permitted by law. •Users may freely distribute the URL that is used to identify this publication. •Users may download and/or print one copy of the publication from the University of Birmingham research portal for the purpose of private study or non-commercial research. •User may use extracts from the document in line with the concept of ‘fair dealing’ under the Copyright, Designs and Patents Act 1988 (?) •Users may not further distribute the material nor use it for the purposes of commercial gain. Where a licence is displayed above, please note the terms and conditions of the licence govern your use of this document. When citing, please reference the published version. Take down policy While the University of Birmingham exercises care and attention in making items available there are rare occasions when an item has been uploaded in error or has been deemed to be commercially or otherwise sensitive. If you believe that this is the case for this document, please contact [email protected] providing details and we will remove access to the work immediately and investigate. Download date: 30. Sep. 2021 Who is Making Dinner at Qumran? 1 Introduction Food tells us a great deal about people, families, societies and even global narratives. Food also holds a special place in Judaism with implications on central issues such as Jewish identity. Thus David Kraemer observes, Jewish eating is and has always been a “negotiation”, that is, a struggle on the part of individual Jews and the community over where the boundaries of Jewish identity should be laid. 2 Our ancient sources contain several remarkable accounts of individuals and groups set apart by their particular dietary practices that go much beyond the food laws laid down in the Torah, such as Josephus’ former master Banus who foraged for wild foods (cf. Life 11) and John the Baptist who dined on locusts and wild honey (Matt. 3:4; see also Luke 7:33). 1 Earlier versions of this paper were presented at the Seminar on Jewish History and Literature in the Graeco-Roman Period hosted by Martin Goodman and Geza Vermes in Oxford and the Biblical Studies Seminars at King’s College London hosted by Eddie Adams and Joan Taylor and at St. Andrews hosted by Bill Tooman. I am grateful to the chairs and various distinguished audiences for stimulating conversations. 2 David Kraemer, Jewish Eating and Identity Through the Ages (New York: Routledge, 2007), p. 5. 1 Moreover, E. P. Sanders includes Josephus’ account of starving Essenes ( War 2.143-144), too scrupulous to eat impure food, as a case study of what he eloquently labels “food extremists”.3 The Qumran Community Rule’s accounts of a very strictly regulated admissions procedure granting access to the pure food and drink of the community (1QS 6:13b-23 // 4QS b XI //4QS g 3) and the common meal (1QS 6:2c-3, 4b-5 // 4QS d II // 4QS g 2a-c // 4QSi) have naturally received a significant amount of attention.4 Recent years have witnessed a renewed wave of scholarly interest in the meal practices reflected in the texts found in the vicinity of Khirbet Qumran over sixty years ago. 5 Moreover, the evidence of these texts is 3 Ed P. Sanders, Jewish Law From Jesus to the Mishnah: Five Studies (London: SCM, 1990), p. 24. See also Albert I. Baumgarten, ‘Josephus on Ancient Jewish Groups From a Social Scientific Perspective’, in Shaye J. D. Cohen and Joshua J. Schwartz (eds.), Studies in Josephus and the Varieties of Ancient Judaism: Louis H. Feldman Jubilee Volume (Leiden: Brill, 2007), pp. 1-13, esp. pp. 9-10. 4 For an outline of earlier discussions with further literature see Charlotte Hempel, ‘Community Structures in the Dead Sea Scrolls: Admission, Organization, and Disciplinary Procedures’, in Peter Flint and James VanderKam (eds.), The Dead Sea Scrolls After Fifty Years: A Comprehensive Assessment (Leiden: Brill, 1999), pp. 67-92, esp. pp. 84-86 and, more recently, Benedikt Eckhardt, ‘Meals and Politics in the Ya ḥad : A Reconsideration’, in Dead Sea Discoveries 17 (2010), pp. 180-209. 5 Cf., e.g., Russell C. D. Arnold, The Social Role of Liturgy in the Religion of the Qumran Community (Leiden: Brill, 2006), pp.82-105; Philip R. Davies, On the Origins of Judaism (London: Equinox, 2011), pp. 130-140; Eckhardt, ‘Meals and Politics’; Jodi Magness, Stone and Dung, Oil and Spit: Jewish Daily Life in the Time of Jesus (Grand Rapids: Eerdmans, 2011), pp. 77-84; Stephen Pfann, ‘A Table Prepared in the Wilderness: Pantries and Tables, Pure Food and Sacred Space at Qumran’, in Katharina Galor, Jean-Baptiste Humbert and 2 often synthesized, first by drawing on several passages from the Scrolls alongside each other, and then by reading the former alongside the accounts of common meals in Josephus’ descriptions of the Essenes as well as particular archaeological features unearthed at the site of Qumran.6 In the context of the Second Temple period it is almost impossible to overstate the significance of table-fellowship both in early Judaism and nascent Christianity. 7 As far as early Christianity is concerned the issue of table-fellowship – as part of the larger question of the place of Gentile converts - was one of the key factors that shaped the gradual parting of ways in various Jewish Christian communities (cf. Matt. 15: 1-20; Mark 7:1-23; Luke 11:37- 41; Acts 15; Rom. 14:13-17; Gal. 2:12;). Secondly, Jacob Neusner forcefully argues in several publications that, Jürgen Zangenberg (eds.), The Site of the Dead Sea Scrolls: Archaeological Interpretations and Debates (Leiden: Brill, 2006), pp. 159-178; Dennis E. Smith, ‘Meals’, in John J. Collins and Daniel C. Harlow (eds.), The Eerdmans Dictionary of Early Judaism (Grand Rapids: Eerdmans, 2010), pp. 924-926. 6 See, for instance, Bertil Gärtner, Temple and Community in Qumran: A Comparative Study in the Temple Symbolism of the Qumran Texts and the New Testament (Cambridge: Cambridge University Press, 1965), pp. 10-13, and more recently Smith, ‘Meals’, Collins and Harlow (eds.), Eerdmans Dictionary of Early Judaism , p. 925. 7 Thus, in his study on the synoptic gospels and the law Sanders observes: “Food and purity laws may be placed alongside the sabbath as being especially important.”, Jewish Law , p. 23. Most recently, see also David M. Freidenreich, ‘Food and Table Fellowship’ in Amy-Jill Levine and Marc Zvi Brettler (eds.), The Jewish Annotated New Testament (New York: Oxford University Press, 2011), pp. 521-524. 3 the Pharisees were (whatever else they were) primarily a society for table-fellowship, the high point of their life as a group. The laws of table-fellowship predominate in the Houses-disputes, as they ought to — three fourths of all pericopae — and correspond to the legal agenda of the Pharisees according to the Synoptic stories. 8 In addition, both Josephus’ descriptions of the Essenes 9 and Philo’s account of the Therapeutae 10 devote an extra ordinate amount of space to descriptions of eating customs, an interest also present in the ancient accounts of the Pythagoreans. 11 8 Jacob Neusner, ‘Mr. Sanders’ Pharisees and Mine: A Response to E. P. Sanders, Jewish Law from Jesus to the Mishnah’, Scottish Journal of Theology 44 (1991), pp. 73-96. 9 See Todd S. Beall, Josephus’ Description of the Essenes Illustrated by the Dead Sea Scrolls (Cambridge: Cambridge University Press, 1988), pp. 57-64; Roland Bergmeier, Die Essener- Berichte des Flavius Josephus: Quellenstudien zu den Essenertexten im Werk des jüdischen Historiographen (Kampen: Kok Pharos, 1993); Steve Mason, ‘Essenes and Lurking Spartans in Josephus’ Judean War : From Story to History’, in Zuleika Rogers (ed.), Making History: Josephus and Historical Method (Leiden: Brill, 2007), pp. 219-261; Joan Taylor, ‘The Classical Sources on the Essenes and the Scrolls Communities’ in Timothy H. Lim and John J. Collins (eds.), The Oxford Handbook of the Dead Sea Scrolls ed. (Oxford: Oxford University Press, 2010), pp. 173-199 which includes an extensive bibliography; and Geza Vermes and Martin Goodman, The Essenes According to the Classical Sources (Sheffield: Journal for the Study of the Old Testament Press, 1989). 10 See, e.g., Joan E. Taylor and Philip R. Davies, ‘The So-Called Therapeutae of De Vita Contemplativa : Identity and Character’, Harvard Theological Review 91 (1998), pp. 3-24, esp. pp. 18-21. 4 Given the immense importance of table-fellowship for the emergence of both rabbinic Judaism and early Christianity, an elaborate stage was set for the publication of the Community Rule by Millar Burrows in 1951. 12 Like a much loved promising only child born into an overbearing family, the document barely had a chance to hold its own in the face of a tremendous burden of expectation exerted from various angles.
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  • Works Consulted
    Works Consulted The Scrolls from Qumran Cross, Frank Moore. The Ancient Library of Qumran. 3rd ed. Minneapolis: Fortress Press, 1995. Davila, R. James. “4QGenb.” In Qumran Cave 4, VII, edited by Eugene Ulrich et al, 31–8. Discoveries in the Judaean Desert, vol. 12. Oxford: Clarendon, 1994. Golb, Norman. Who Wrote the Dead Sea Scrolls? The Search for the Secret of Qumran. New York: Scribner, 1995. Jastram, Nathan. “4QNumb.” In Qumran Cave 4, VII, edited by Eugene Ulrich et al, 205–67. Discoveries in the Judaean Desert, vol. 12. Oxford: Clarendon, 1994. Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English. 2nd ed. Leiden: E. J. Brill, 1996. Schiffman, Lawrence H. Reclaiming the Dead Sea Scrolls: The History of Judaism, the Background of Christianity, and the Lost Library of Qumran. Philadelphia and Jerusalem: Jewish Publication Society, 1994. Sokoloff, Michael. The Targum to Job from Qumran Cave XI. Ramat-Gan, Israel: Bar-Ilan University, 1974. VanderKam, James C. The Dead Sea Scrolls Today. Grand Rapids, Mich.: Eerdmans, 1994. Vermes, Geza. The Dead Sea Scrolls: Qumran in Perspective. Rev. ed. Philadelphia: Fortress Press, 1981. White, Sidnie Ann. “A Critical Edition of Seven Manuscripts of Deuteronomy: 4QDta, 4QDtc, 4QDtd, 4QDtf, 4QDtg, 4QDti, and 4QDtn. Ph.D. diss., Harvard University, 1988. Wise, Michael, Martin Abegg Jr., and Edward Cook. The Dead Sea Scrolls: A New Translation. San Francisco: Harper, 1996. The Scrolls from Masada Aviram, Joseph, Gideon Foerster, and Ehud Netzer, eds. Masada: The Yigael Yadin Excavations, 1963–1965. 5 vols. Jerusalem: Israel Exploration Society and Hebrew University of Jerusalem, 1989–95.
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