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The Material Variance of the Dead Sea Scrolls: on Texts and Artefacts

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The Material Variance of the Dead Sea Scrolls: on Texts and Artefacts HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 6 Original Research The material variance of the Dead Sea Scrolls: On texts and artefacts Author: What does a sacred text look like? Are religious books materially different from other 1,2 Eibert Tigchelaar books? Does materiality matter? This article deals with three different aspects of material Affiliations: variance attested amongst the Dead Sea Scrolls, Ancient Jewish religious text fragments, of 1Katholieke Universiteit which were found in the Judean Desert. I suggest that the substitution of the ancient Leuven, Faculty of Theology Hebrew script by the everyday Aramaic script, also for Torah and other religious texts, was and Religious Studies, intentional and programmatic: it enabled the broader diffusion of scriptures in Hellenistic Belgium and Roman Judea. The preponderant use of parchment for religious texts rather than 2Research Associate, papyrus may be a marker of identity. The many small scrolls which contained only small University of Pretoria, parts of specific religious books (Genesis, Psalms) may have been produced as religious South Africa artefacts which express identity in the period when Judaism developed into a religion of Corresponding author: the book. Eibert Tigchelaar, eibert. [email protected] Introduction Description: Prof. Dr Tigchelaar is What does a sacred text look like? Are religious books materially different from other books? participating in the research Does materiality matter? Rabbinic traditions provide various rules for the materiality of sacred project, ‘Second Temple books, or, as some rabbinic texts state, of books that ‘impart uncleanness to the hands’. In Literature and Qumran’, of Dr Ananda Geyser-Fouché rabbinic literature this phrase is sometimes used in the context of discussions about the of the Department Old sacredness or canonicity of religious writings. For example, we find in m. Yadaim 3:5 one of the Testament Studies, Faculty references to discussions about the status of some writings, here the Song of Songs and of Theology, University of Ecclesiastes: Pretoria. All sacred scriptures impart uncleanness to hands. The Song of Songs and Qohelet impart uncleanness to Dates: hands. Received: 07 Dec. 2015 R. Judah says, ‘The Song of Songs imparts uncleanness to hands, but as to Qohelet there is dispute’. Accepted: 12 Jan. 2016 R. Yose says, ‘Qohelet does not impart uncleanness to hands, but as to Song of Songs there is dispute’. Published: 10 June 2016 Rabbi Simeon says, ‘Qohelet is among the lenient rulings of the House of Shammai and strict rulings of How to cite this article: the House of Hillel’. Tigchelaar E., 2016, ‘The Said R. Simeon b. Azzai, ‘I have a tradition from the testimony of the seventy-two elders: on the day on material variance of the Dead which they seated R. Eleazar b. Azariah in the session, that the Song of Songs and Qohelet do impart Sea Scrolls: On texts and uncleanness to hands’. artefacts’, HTS Teologiese Said R. Aqiba, ‘Heaven forbid! No Israelite man ever disputed concerning Song of Songs that it imparts Studies/Theological Studies uncleanness to hands. For the entire age is not so worthy as the day on which the Song of Songs was given 72(4), a3281. http://dx.doi. to Israel. For all the scriptures are holy, but the Song of Songs is holiest of all. And if they disputed, they org/10.4102/hts.v72i4.3281 disputed only concerning Qohelet’. Copyright: Said R. Yohanan b. Joshua the son of R. Aqiba’s father-in-law, according to the words of Ben Azzai, ‘Indeed © 2016. The Authors. did they dispute, and indeed did they come to a decision’. (trans. Neusner 1991)1 Licensee: AOSIS. This work is licensed under the Creative Commons However, exactly the same expression is also used for scrolls or even part of scrolls that contain Attribution License. such sacred writings. For example, the same tractate of the Mishnah discusses matters of language, script, writing material, and ink: The Aramaic [passages] which are in Ezra and Daniel impart uncleanness to hands. The Aramaic [passages contained in Scriptures] written in Hebrew, or a Hebrew [version] written in Aramaic or [passages written in archaic] Hebrew script do not impart uncleanness to hands. [Holy Scriptures] impart uncleanness to hands only if written in Assyrian characters, on parchment, and with ink. (m. Yadaim 4:5; trans. Neusner 1991) The Mishnah tractate Megillah does not use the expression ‘imparting uncleanness to the Read online: hands’, but discusses the laws about the reading of the scroll of Esther on the festival of Purim, Scan this QR code with your as well as other related issues, such as in chapter 4 the reading of Torah on Sabbath and festivals. smart phone or mobile device 1.Older scholarship hypothesized a council at Jamnia about 65 C.E. at which one also determined the extent of the canon. In the to read online. last half century this hypothesis has been challenged and dismissed by most scholars (cf. Lewis 2002:146–162; Lightstone 2002: 163–184). http://www.hts.org.za Open Access Page 2 of 6 Original Research Here, too, we find stipulations about the materiality of From a material point of view, these manuscripts are an scrolls that are religiously used. For example, one mishnah invaluable source of information on text production in first discusses the mode of reading the scroll of Esther and Judea in Hellenistic and Roman times. However, they are then its material: also an utterly frustrating source, both because of their [If] one read it piecemeal, or drowsily, he has carried out his fragmentary nature, and because of the uncertainty of their obligation. original material and cultural context. Are those scrolls the [If] one was writing it, explaining it, or correcting it, if he paid remains of the library of a sectarian community which was attention [that in doing so, he would carry out his obligation to focused on communal study and worship? Or did they have hear the Scroll], he has fulfilled his obligation. multiple origins, only to be hidden or discarded in the caves And if not, he has not fulfilled his obligation. where they were eventually found. Material study of the [If] it was written in caustic, red dye, gum, or copperas, or on scrolls has rarely been a goal in itself, or even as part of paper or unprepared leather, he has not fulfilled his obligation — cultural history. Rather, it has been first of all a tool for unless it is written in square [‘Assyrian’] letters, on parchment, and with ink. (m. Megillah 2:2; trans. Neusner 1991) philological study. Material aspects are of help in reconstructing or constructing manuscripts, the texts of Later rabbinic literature gives many additional and much which we eventually want to edit and study (cf. Tigchelaar more specific writing instructions, but in this article I will not 2010b:26–47). Material variance of manuscripts has also discuss those details.2 Rather, I will discuss three of the been correlated, often tentatively, to status, genre, or material variations among the Dead Sea Scrolls, the first two provenance of the scrolls. And, of course, some aspects of of which are mentioned in the above referenced Mishnah the materiality of the scrolls have been compared with the passages. In the two first cases the Dead Sea Scrolls give rabbinic rules. witness to the actual material variance, namely with regard to script and writing material, which later rabbinic tradition Material experts have occasionally studied some of the scrolls discussed. materials, but a systematic analysis of all the materials still has to start. This means that even now many of the most basic The term ‘Dead Sea Scrolls’ generally refers to a few well- data which one would want to have are absent, or provided preserved scrolls and 15 000 (Tov 2004:10–12) small haphazardly and in the most general terms by non-expert fragments found since 1947 in various caves near the site of editors. For example, only occasionally do editions describe Qumran and elsewhere along the Western shore of the Dead the quality of papyrus, and if they do, then only in terms like Sea.3 Scholars have puzzled on those 15 000 fragments and coarse, average, or fine. Or, different kinds of preparation of organised them in about 900 different groups, where each leather scrolls (untanned; tanned; split) has been observed, group is argued to have been a separate manuscript (Tov but those have not yet been studied systematically. Hitherto, 2010).4 Almost all Qumran manuscripts are dated to the therefore, discussions of materiality are still largely focused period from the second century bce to the first centuryce. on some visibly determinable features like kinds of material, The manuscripts are Jewish, written in Hebrew and size, script, scribal and paratextual features, and so on. This Aramaic, a few in Greek, and, apart from a few documentary kind of material variance of manuscripts may assist the ones, almost all can be called religious texts. They include reconstruction of scrolls, but it can also help us to reflect on manuscripts with text from what we now call biblical books the function of texts, on textuality, and ultimately on broader (of Tanakh or the Old Testament, but also of the book of cultural and cross-cultural questions. With the latter goal in Tobit) and a few other religious texts which we already mind, I will describe in three case studies a few basic material knew from translations used in Christian churches (e.g., features, assess scholarly hypotheses, and try to relate some parts of the Ethiopic Book of Enoch; Jubilees) or found in of these to a broader context.
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