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Dávid Nóra Margaréta a Qumráni Közösség Thanatológiája a Második

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Dávid Nóra Margaréta a Qumráni Közösség Thanatológiája a Második Pázmány Péter Katolikus Egyetem Bölcsészettudományi Kar Történelemtudományi Doktori Iskola Eszmetörténeti M űhely Dávid Nóra Margaréta A qumráni közösség thanatológiája a második Szentély korának eszmerendszerében és gyakorlatában Doktori (PhD) értekezés A doktori iskola vezet ője: Dr. Fröhlich Ida DSc A m űhely vezet ője: Dr. Fröhlich Ida DSc A disszertáció témavezet ője: Dr. Fröhlich Ida DSc 2009 0 Tartalomjegyzék 1. Bevezetés. A disszertáció témája, a választás oka, a disszertáció célja....................................................................................................................3 2. A téma kutatástörténete....................................................................................6 2.1. A tekercsek felfedezése el őtt.......................................................................7 2.2. A tekercsek felfedezése után.......................................................................9 3. A qumráni telep és a közösség.........................................................................15 4. A közösség életmódja, szokásrendszere a vonatkozó források alapján 4.1. Antik auktorok az esszénusokról..............................................................21 4.2. A tekercsek................................................................................................24 4.3. Régészeti leletek........................................................................................28 5. Tisztaság és tér a qumráni közösség eszmerendszerében................................36 6. A tér szakralitásának szerepe a közösség irodalmában és temetkezési gyakorlatában..................................................................................................43 7. A temetés és a halottkultusz megjelenése a közösség irodalmában 7.1. Halálra és temetésre vonatkozó terminusok a qumráni szövegekben.......53 7.2. A szövegek.................................................................................................63 8. A qumráni temetkezés helye a második Szentély korabeli zsidó temetkezési gyakorlatban 8. 1. A Szentföldön...........................................................................................76 8. 2. A diaszpórában.......................................................................................108 9. A qumráni temet ő..........................................................................................118 1 10. A qumráni temet ő lehetséges párhuzamai....................................................122 10.1. Khirbet Qazone 10.2. Beit Safafa 10.3. Hiam el-Sagha 10.4. Ein el-Ghuweir 10.5. Khirbet Mazin 10.6. Ain Feskha 10.7. Tell es-Sultan 11. A qumráni temetkezési gyakorlat lehetséges párhuzamai az írott forrásokban: Tóbit könyve................................................................................125 12. Végs ő következtetések, összegzés.................................................................142 13. Összefoglaló..................................................................................................148 14. Summary......................................................................................................149 15. Addendum 1: Temetkezés Beth She’arimban a második Templom korának végén és a római uralom korában......................................................................151 16. Addendum 2: A 7. fejezet héber és arámi szövegei........................159 17. Bibliográfia...................................................................................................166 18. Képjegyzék, táblák.......................................................................................183 2 1. Bevezetés A disszertáció célja a qumráni közösség 1 és a halál viszonyának bemutatása kezdve az írásaikban megjelen ő legapróbb gondolatfoszlánytól a mai napig is látható sírok vizsgálatáig, valamint ennek elhelyezése a második Templom korában elterjedt zsidó temetkezési szokások rendszerében. Többen foglalkoztak már a túlvilághitet érint ő szöveghelyek összegy űjtésével és elemzésével 2, valamint olvashatók a temet ők publikációi is, melyeket számos régész megjegyzésekkel látott el, párhuzamokat állított hozzájuk. Dolgozatomban, nem célom a közösség túlvilághitének tárgyalása, témám vizsgálatakor azonban több helyen kitérek majd az erre vonatkozó kutatás eredményeire, hiszen a közösség thanatológiájának fontos eleme. Célom azonban magának a halálnak és temetésnek, mint aktusnak, az egyén és a közösség életében betöltött szerepének vizsgálata. A kutatásban többen tettek kísérletet az ismert régészeti eredmények és az írott források összehasonlítására, eddig azonban nem készült olyan tanulmány, mely az összes vonatkozó írott és régészeti forrást (a lehetséges párhuzamokkal együtt) vizsgálta volna, belehelyezve a második Szentély korabeli zsidó temetkezési szokások és formák világába, az eltérések lehetséges okait vizsgálva. Célom tehát ennek megvalósítása, mert úgy vélem, hogy ennek elvégzése után egy új szempontból láthatjuk majd a qumráni közösséget és annak viszonyát a korabeli judaizmushoz és a többi létez ő vallási irányzathoz, csoporthoz. Remélhet őleg az eltérések vizsgálatának eredményei nyomán a második Templom korabeli eszmék és szokások közt is könnyebben eligazodhatunk. Munkám folyamán a kutatásban eddig nem tárgyalt aspektusokból is vizsgálom a kérdéskört, melyek alkalmazásával új 1A telepen lakó közösség azonosítását az esszénusokkal elfogadom, disszertációm folyamán a két közösséget egyez őnek tekintem. Nem célom ennek és a közösség más, a halálon kívüli aspektusától eltér ő vizsgálata. 2 A témában a legjelent ősebb eredmények Émile Puech nevéhez f űződnek. A közösség túlvilághitét bemutató tanulmányai mellett lásd összefoglaló monográfiáját: Émile Puech, La Croyance des Esséniens en la Vie Future: Immortalité, Résurrection, Vie Éternelle? I. La Résurrection des Morts et le Contexte Scriptuaire (Paris, 1993) ; II. Les Données Qumraniennes et Classiques. (Paris, 1993) . 3 szempontokból, az eddigit ől másként értelmezhetjük Khirbet Qumrán temet őjének és a közösségnek viszonyát. Munkám során mindvégig szem el őtt kell tartanom azt a tényt, hogy a telephez tartozó temet őnek mindössze töredékét tárták fel napjainkig, így statisztikai vizsgálatok elvégzése (bár sokan megpróbálkoztak vele) lehetetlen, hiteles eredményt nem hozhat. Célom, hogy a témát a csekély régészeti eredményeket nem elferdítve, a szövegekhez igazítva vizsgáljam, hanem azokkal összehasonlítva és elemezve, a bel őlük rekonstruálható halál-halott-túlvilágképet egybevessem a tekercsekben olvashatóval, ezáltal bemutatni a közösség hozzáállását az elmúláshoz. Disszertációm elején összefoglalom a téma eddigi kutatástörténetét, ami nem egy önálló terület, hanem a részterületek kutatásának, és az esetleges szintézisek kialakulásának történetét mutatja. Ezután szükségesnek tartok egy rövid összefoglaló bevezetést a qumráni telepr ől és közösségr ől, a legfontosabb küls ő és bels ő, írott és tárgyi források segítségével, els ősorban azokat a faktorokat felvonultatva, melyek témám szempontjából jelent őséggel bírnak. Halál, pontosabban a halott a leger ősebb tisztátalanság forrás a zsidó elképzelések szerint, és ez a qumráni közösség különösen szigorú tisztasági rendszerében sincs másképp. Ami azonban sajátossá teszi, és különös jelent őséget társít hozzá, az a tisztaság és a tér kapcsolatának megjelenése. Disszertációm ötödik fejezetében ezt vizsgálom. A következ ő fejezetben a qumráni barlangokból el őkerült szövegekben vizsgálom a halál, temetés megjelenését. Ezután külön fejezetben tárgyalom a Qumránban feltárt temet őt, majd annak lehetséges párhuzamait. Párhuzamok azonban nem csak a „gyakorlatban” létezhetnek, hanem, amint azt a tizedik fejezetben láthatjuk, a korabeli szövegekb ől is kiolvashatóak. Egy hosszabb fejezetet szentelek a második Templom korabeli zsidó temetkezési szokások bemutatásának, hiszen az átlagostól való eltérés lehetséges okainak felfedezéséhez alaposan ismernünk kell magát az „átlagost” is, esetünkben azt a temetkezési módot, melyet az adott korban és területen a többségi társadalom alkalmazott. Az ötödik fejezetben láthattuk, hogy a tér 4 szakralitása különös jelent őséggel bír a közösség eszmerendszerében. Azt, hogy ez hogyan nyilvánul meg a temetkezési gyakorlatban, és a holttesttel kapcsolatos nézetek alakulásában, a tizenegyedik fejezetben mutatom be. Mindezek után érkezhetek el a végs ő következtetések levonásához, és kutatási eredményeim összefoglalásához. A kutatástörténeti bevezet ő el őtt fontosnak tartom röviden elhelyezni a qumráni közösséget térben és id őben. Amint azt a 4. fejezetben látni fogjuk, legfontosabb forrásaink az antik auktorok, a közösség saját iratai, valamint a Holt-tenger északnyugati partján fekv ő Khirbet Qumrán-i telep régészeti feltárásának eredményei. Mindezek alapján elmondható, hogy a qumráni közösség ( yahad ) a telepen a Kr.e. II. század közepét ől a Kr.u. I. század második feléig, feltehet ően a zsidó háború leveréséig élt. A saját ún. „szektás” iratok vizsgálata azonban azt mutatja, hogy egyes szövegek keletkezési ideje ett ől korábbra tehet ő, amint azt Fröhlich Ida összefoglalta: „a legrégebbi iratokat a telep létrejötte el őtt kb. 50 évvel írhatták. Az a szellemi hagyomány pedig, amely mindkett őt – a legkorábbi műveket és a környezetét ől fizikailag is elkülönült közösséget- életre hívta, a Kr.e. 2. sz.-nál régebbi kell, hogy legyen, és fejl ődésének vagyunk tanúi a telepp fennállása során.” 3 A vallási csoport eredete máig a kutatás egyik er ősen vitatott kérdése, létrejöttével, és a zsidóság
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