The Book of Jubilees and the Temple Scroll- See above, n. 9.
40. E. Qimron and J. Strugnell, Qumran Cave 4.V: Miqsat Ma'aie ha-Torah, DJD 10
(Oxford: Clarendon, 1994), 44-63. - See, for example, Y. Sussmann, "Heqer Toldot ha-Halakhah u-Megillot Midbar
Yehudah: Hirhurim Talmudiyim Rishonim le-'Or Megillat Miqsat Ma'ase ha-Torah" Tarbiz
59 (1989/90): 11-76; Sussmann, "The History of the Halakha and the Dead Sea Scrolls: Pre
liminary Talmudic Observations on Miqsat Ma'ase ha-Torah (4QMMT)" in Qumran Cave
4.V: Miqsat Ma'ase ha-Torah, ed. E. Qimron and J. Strugnell, DJD 10 (Oxford: Clarendon,
1994 )5 179-200; Reading 4QMMT: New Perspectives on Qumran Law and History, ed. M. J.
Bernstein and J. Kampen, SBLSymS 2 (Atlanta: Scholars Press, 1996). - A. Geiger, Ha-Miqra' ve-Targumav be-Ziqatam le-Hitpathutah ha-Penimitshel ha-
Yahadut, trans. Y. L. Baruch (Jerusalem: Bialik Foundation, 1948/49), 69-102. - Cf. L. H. Schiffman, "The Temple Scroll and the Systems of Jewish Law in the Sec
ond Temple Period," in Temple Scroll Studies, 239-55.
ments here.^39 Rather, I should like to comment on the general scholarly am
bience in which we now see such questions.
Ever since the publication of 4QMMT,^40 many of us have been in
volved in an ongoing discussion about the relationship of the legal traditions
in that document to those of the Temple Scroll and the other sectarian legal
documents. It has now become clear, as a result of the contributions of quite
a number of scholars,^41 that the general theory of Abraham Geiger regard
ing two basic schools of Jewish law in second temple times was correct.^42 We
may term one school the Pharisaic-Rabbinic and the other the Zadokite/
Sadducean. While the former system was known to us, despite the chrono
logical problems, from reports in the New Testament and rabbinic literature,
the latter system was little known. While some scholars still disagree with
this overall thesis, this is the only way to explain the affinities that we will ob
serve below regarding the calendar of festivals. Despite the fact that the book
of Jubilees and the Temple Scroll (and for that matter other Qumran texts)
do indeed share a common calendar, the specifics of their Festival Calendar,
the lists of offerings, and the regulations regarding those offerings are not
the same. Nonetheless, the common calendar, common approaches to the
derivation of law adhering closely to the biblical text, and certain specific
halakic views unify this second trend. Hence, we should not be surprised to
find that a common calendar does not guarantee an entirely common hala
kah, despite the existence of numerous agreements in various areas of Jewish
law.^43