Enoch and the Mosaic Torah- The Evidence of Jubilees

Eyal Regev

Days, whereas the Essene prophecies focus on a specific historical occasion

in the nearest future.^43 Even more surprising is the fact that Menahem and

Simon interact both politically and personally with Herod and Archelaus.

One can hardly imagine distinguished members of the yahad, who shun all

outsiders as "people of Belial," discussing their divine messages with these

rulers, whom even many commoners despise.

Finally, I maintain that the most significant difference between the

Essenes and both the yahad and the Damascus Covenant pertains to celi­

bacy. It is a common assertion that the yahad were celibates, just like the

Essenes, based on the argument of silence: women, children, and families are

not mentioned in the Community Rule. This is convincing as long as one is

blinded by the sweeping identification of the yahad as Essenes. In a forth­

coming article in Dead Sea Discoveries^44 1 maintain that when the evidence is

reexamined, several intriguing questions arise: Is it possible that a celibate

sect would totally ignore the interdiction to marry and procreate? Is celibacy

a marginal taboo to be taken for granted in a legal codex such as the Com­

munity Rule? Is it reasonable to believe that the yahad were celibate while no

single document in Qumran hints at the ideas of celibacy, virginity, etc.? If

the yahad are indeed celibates, their gender taboos should have taken a

prominent place in the Community Rule.

I suggest that one neglected document, 4Q502, the so-called ritual of

marriage,^45 may demonstrate the place of women, children, marriage, and

procreation in the yahad. Joseph Baumgarten interpreted 4Q502 as a ritual

in which married couples declare their commitment to a celibate life since

both male and female members participate in a certain ceremony.^46 But

4Q502 opens with references to "man and his wife," "to reproduce off­

spring," "a daughter of truth," and "his wife" (frgs. 1-3). I cannot see any rea­

son why these expressions should be taken as merely symbolic. Further­

more, 4Q502 alludes to reproduction, marriage, and young children: "to

reproduce" (frg. 1), "toddlers" (frgs. 28 and 311), "the girl's father" (frg. 108),

"his wife in fruit of the womb" (frg. 309). The text also mentions "lads and

virgins, young men and young women" (frg. 19); "sons and daughters" (frg.

14); "young men" (frg. 9); "to sisters" (frg. 96). They seem to be too young

43. R. Gray, Prophetic Figures in Late Second Temple Jewish Palestine: The Evidence

from Josephus (New York and Oxford: Oxford University Press, 1993), 105-7.

44. E. Regev, "Chercher les femmes: Were the Yahad Celibates?" DSD, forthcoming.

45. M. Baillet, Qumran Grotte 4.III, DJD 7 (Oxford: Clarendon, 1982), 81-105.

46. J. M. Baumgarten, "4Q502, Marriage or Golden Age Ritual," JJS 34 (1983): 125-35.
    Cf. 4Q502. frgs. 19, 24, and 34.