Eyal Regev
that the animal tithe should be given to the priests, whereas according to the
rabbis the owners are the recipients.^51 Jubilees, the Temple Scroll, and MMT
order that the fruits of the fourth year should be given to God's servants
(namely, the priests), whereas the rabbis argued that they should be eaten by
their owners.^52 Both Jubilees and the Temple Scroll call for eating the Pass
over sacrifice in the temple, whereas according to the rabbis it may be eaten
anywhere in the city of Jerusalem.^53 Both Jubilees and the Temple Scroll
command that the second tithe be brought to the temple every year.^54
Furthermore, Jubilees' stress on the impurity of the Gentiles should be
associated with specific cultic laws in MMT: the refusal to accept sacrifices
from Gentiles, the exclusion of Ammonites and Moabites from the temple,
and perhaps also the prohibitions on bringing Gentiles' offering/tithe of
wheat and grain to the temple (since they are defiled).^55
One interesting point of correspondence between Jubilees and the
Temple Scroll is related to the eschatological temple that will replace the
monumental temple described in the scroll. In Temple Scroll 29:8-10, God
promises: "I shall sanctify my [Te]mple with my glory, for I shall make my
glory reside over it until the day of creation, when I shall create my Temple,
establishing it for myself for all days, according to the covenant which I
made with Jacob in Bethel." The concept of the new ideal temple at the time
of the new creation is also mentioned in Jub 4 :26, and the eschatological
temple and the new creation are mentioned separately in several places.^56
The relevance of the covenant in Bethel in relation to the eternal temple of
the Temple Scroll is puzzling. Interestingly, this point is elucidated by Jub 32,
where Bethel is the site of Levi's inauguration to the priesthood by Jacob.^57
mission to eat the new crop (a view not followed by the rabbis; cf. also Jub 32:11-14; Temple
Scroll 43 :3-11; Yadin, The Temple Scroll, 1:92-93). However, note that Jubilees also fails to
mention the harvest of the Omer, and therefore its treatment of the festivals is not system
atic. VanderKam, "The Temple Scroll," 225, believes that the Jubilees author is aware of these
firstfruits holidays.
- Jub 32:15; MMT B 63-64; m. Zevahim 5:8.
- Jub 7:36; MMT B 62-63; Temple Scroll 60:3-4; 4QDa 2 ii 6; m. Ma'aser Sheni 5:1-5;
Sifrei Numbers ba-midbar 6 (ed. Horovits 6); y. Pe'ah j:6 (2ob-20c). Jubilees, however, adds
further restrictions concerning sacrificing of the fruit and refraining from eating the plant
in the fifth year. - Jub 49:16, 20; Temple Scroll 17:8-9; m. Zevahim 5:8.
- Jub 32:10-11; Temple Scroll 43:1-17; Yadin, The Temple Scroll, 1:92-94.
- MMT B 8-9, 39-40, 3-5, respectively.
- Eschatological temple: Jub 1:17; new creation: Jub 1:27, 29; 5:12.
- In his vision, Jacob is handed seven tablets (Jub 32:31), presumably containing sac-