The Concept of Community, Table Fellowship & Sharing at Qumran

Introduction:

            After the discovery of the Dead Sea scrolls, many scholars gave interest in the study of the Qumran scrolls and the history behind the community which have existed at Qumran. There are various findings and explorations coming up with the passing of time. This study continues even till at the present time on different views related to the Qumran. This paper will discuss and tries to bring out the concept of the community behind this Qumran, the concept of table fellowship and the concept of sharing at the Qumran.

1. The Concept of Community at Qumran:

            As it is assumed that the community at Qumran is usually identified as an Essene settlement and it is also assumed that they are celibate. This community was described in the Rule of the Community.[1] According to Collins, the Rule of the Community was the work of the Teacher and ‘gave its special character to Qumran monastic life.’ The term ‘yahad’ is given to the community that lived and settled in the desert at Qumran.[2]

1.1. Origin of Qumran Community:

With the discovery of the Dead Sea Scrolls as well as the archaeological evidence of the Qumran site, the modern scholars began to see the relationship between the Scrolls and the people lived at Qumran site. There is a debate still going on among the scholars regarding the identity of the people who lived at Qumran.[3] Steven M. Ortiz observes that the archaeological evidence of the Qumran site supports the settlement of the site by a sectarian community who escaped from the world to keep a life of complete devotion to God.[4] By the documents discovered from the Qumran caves, Egal Regev suggests the possibility of the settlement of other groups which were very much similar to the Yahad, a title of a social community found in the Scrolls.[5]  With the discovery of Cave 4, the identification of the communities at Qumran site by the scholars begin to develop in a new way. By focusing on the formerly neglected passage on Community Rule in 1QS 6, Hampel suggests the possibility of the settlement of a “very primitive forms of social interaction among Second Temple Jews such as communal prayer, meals, and deliberation” prior to the formation of Yahad Community.[6] Many scholars have accepted the identification of the Community with the Essenes.[7] The period following after the Maccabean revolt are significant for the origin of the Qumran community on several grounds:[8]   

                    i.               First, both archaeology and the date of several scrolls shows that the Qumran group had already become active during the rule of John Hyrcanus or Alexander Jannaeus. The establishment of the Qumran Community is, therefore, to be found in the beginning years of the Hasmonean dynasty.

                  ii.               Second, the gradual destruction of Palestinian society after 164 may clarify why this group detached itself from Jerusalem, the seat of Hasmonean rule, and journeyed into the wilderness to promote a different form of religious life. The Scrolls show that their writers were against the religious authority of those who supervised over the Jerusalem temple.

                iii.               Finally, those who composed the Scrolls were strongly resistant to Hellenism. This opposition may well reflect the lasting memory of the reform.

With the consideration of these factors make the scholars to conclude the history of Qumran Community as a religious movement which arose as a result of disillusionment with the Hasmoneans during the periods after the Maccabean Revolt.[9]  

1.2. Admission to the Community:

                The details of the admission to the Qumran Community are in the Manual of Discipline (1QS 6:13-23). There are various norms and process a person has to go through in order to be a part of the sect. The admission to the group was a long process which covers two years and divided into two stages with examination at the beginning and at the end of each stage.[10] In order to join the community, a person must undergo an initiation procedure. Various details of the process of admission into the community are found in the scrolls. The two most substantial passages are CD 15:5b-16:1a and 1QS 6:13b-23.[11] The central feature of the admission process consists of swearing an oath to return to the Law of Moses and contrasts sharply with the detailed and elaborate process of admission described in 1QS 6. Both passages focus on the act of swearing an oath to return to the Law of Moses with all one's heart and all one's soul using remarkably similar terms to describe this oath The admission of new members in 1QS 6 is characterized by several stages involving periods of probation and examinations so that full membership is only acquired after a process lasting several years.[12] A person waits outside of the community for one year while he learns the Essene way of life; he is given a hatchet, loin- cloth and white garment.[13] After the completion of a probation year, he should hand over his property to the ‘mebaqqer’ who should register to his account and keep it separate. He is not still allowed to partake of the drink until the completion of the second year. He is then examined again and if he is accepted he is registered in order of his rank and his property is merged with that of the community.[14]

1.3. The population of the Community:

The Qumran community adopted cave-dwelling habitation. During the excavations in December 1996-February 1997, Broshi and Hanan Eshel along with their team explored seven caves in the marl plateau northwest of the community centre. They could only reach the floor of two of them because of the fragile ceilings and the collapse of the large blocks. In the first, 280 potsherds from various vessels were discovered- jars, pitchers, several types of plates, lamps with double spouts characteristic of the first century CE. The second one has 119 potsherds, all coming for the most part from one jar and one plate. It is very believed that a large quantity of pottery was taken away during the clandestine excavations. It is thus indicated and believed that most members of the community resided in caves. Some perhaps lived in the community centre and others in huts or tents, but the majority were cave dwellers. Most scholars and specialists estimate that the Qumran community numbered around 150-200 people.[15]

1.4. Organization of the Community:

            There is some kind of organizational structure in the Qumran community. According to this structure brought out by William Sanford LaSor, The priests comes to the top, followed by the examiner, Fathers of the congregation & Heads of the courses and Prince of all the congregation.[16] The Priest is the head and the final authority lay in his hands and these priests were ‘sons of Zadok’ or ‘sons of Aaron.’ They were the one who are to command in matters of justice, property and every rule concerning the men of the community.[17] The examiner is the one who supervise or superintendent of the community. This word occurs 15 times, twice in CD and the rest occurs in 1QS. This examiner is aged between thirty to fifty years old. His duties were hearing witnesses in serious offenses (CD 9:16-22), advising the priest in case of disease in the camp (CD 13:5-6), arbitrating disputes between members (CD 14:10-11) and taking the oath of the covenant (CD 15:7-18).[18] Father of the congregations is mentioned 52 times in War Scroll (1QM 2:1) and Heads of the courses is mentioned 26 times in 1QM 2:2, 4. The Fathers of the congregation chose the fighting men for the eschatological battle and the Heads of the courses were the one responsible for burnt offerings, sacrifices and other priestly functions.[19] Finally, the prince of the congregation is mentioned in CD 7:20f, this prince seems to reflect the future. In 1QM 5:1 the prince of the congregation occurs on the shield of this person in the eschatological battle and in the benedictions (1QSb 5:20).[20]

2. The Concept of Table Fellowship at Qumran:

The table fellowship or the community meal is discussed in 1QS vi.1-6. We will look at some of the things involved in the meal fellowship.

2.1. Purification: Before entering the dining room, they immersed themselves in a miqveh for the purposes of purification. They then put on special clothes for the meal, as indicated by this same passage: “Afterwards they lay aside the garments which they have worn for the meal, since they are sacred garments” (War 2.131).[21] Purification denotes the daily baths of immersion of the Essenes and this is found in 1QS iii.4, 9. According to Josephus, this immersion of purification always precedes the meal.[22] Everyone should enter the water and cleanse from their wickedness and transgressions before the meal because they considered the meal as the pure meal of the saints.[23]

2.2. Eligibility for meal: According to War 2.129-131, only members of the community were allowed to participate in the communal meals. This corresponds to the directions in 1QS in which novices (person who has just started learning) were not allowed to take part in the meal. If any member who is under judgment for some transgressions were also excluded for some period for their punishment. And no outsider could take part in the meal.[24]

2.3. Silence: According to Josephus, silence should be maintained during the meal. They may only speak in due order which means they should speak in turn, each person making way for the other. This description is in line with 1QS vi.10 which says, “No man shall interrupt the speech of the other before his brother finished speaking, nor shall he speak out his rank.”[25] The sectarians remained quiet during their communal meals, because his non-Jewish audience would have found this behaviour peculiar. Josephus provided an additional explanation: “they allow each other to speak in turn. To those outside, this silence of the men inside seems a great mystery; but the cause of it is their invariable sobriety and the fact that their food and drink are so measured out that they are satisfied and no more” (War 2.132-33).[26]

2.4. The priest gives the blessing before the meal: The priest presides over the meal and gives blessing before partaking the meal. It is unlawful to take the meal before prayer. It is the priest who should touch the food first and then the rest continues. In 1QSa ii.18f it is written, “No one is to reach for the bread and wine before the priest, as he blesses the first portion of the bread and the wine.”[27]

3. The Concept of Sharing at Qumran:  

According to Elledge, the ancient writings of Josephus, Pliny and Philo, the Essenes avoided owning of individual property and devoted their wealth to the community at the time of joining so that it can be shared together. Likewise, the Rule of the Community defines how the wealth of those joining the Community was to be assimilated.[28] The evidence from Qumran supports the view that sectarian organizations, maintain communal property and to help associate communities or individuals. The Community Rule (1:11-12, 3:2) declares that the yahad is to be unified not only in mind, Torah and efforts, but also in property. After the first year of probation the convert's property was registered, but his property and production were integrated only after his final acceptance following his second year of probation.[29]  

The Community shared together food and lodging, and no private property or interests were allowed. They permitted new members to retain their property, perhaps in an attempt to avoid disputes. Only after a period of probation and instruction did a member sign a covenant giving property to the community of which he would be a part. If a member later decided to withdraw, he could not get his property back, since it had been consecrated for spiritual purposes. Hence, converts not only renounced all their possessions, but the group benefited from the membership of well to do people.[30] It is clearly mentioned in War 2:122 on the common ownership of property:

Riches they despise, and their community of goods is truly admirable; you will not find one among them distinguished by greater opulence than another. They have a law that new members on admission to the sect shall confiscate their property to the order, with the result that you will nowhere see either abject poverty or inordinate wealth; the individual’s possessions join the common stock and all, like brothers, enjoy a single patrimony.[31]

Deliberate lying with regards to property was punished by a year’s exclusion from the pure meal and by one-fourth reduction in rations which it is mention in the Manual of Discipline (6.24-25). The members of the community shared their goods and properties for the benefit of the community instead of amassing private property.[32] However the Manual of Discipline indicates that there are some who own private property. It is said that if the person failed to care for the property of the community and causes loss, he shall restore it in full. If he is unable to restore it, he shall do penance for sixty days (7.6-8).The reimbursing of the lost “community property suggests that the members had some private means on which to call in order to repay the debt.”[33] In the same way if any member of the community has shared his food or property to an expelled member of the congregation, he should also be sentenced to the same which is mentioned above i.e. expulsion from the community for a stipulated time.[34] We can know from these that the sharing of property in the Qumran was strictly maintained. It has to be shared among the community within and not outside of the community.

Conclusion:

            In recapitulation of the things discussed it is notice that the concept of the community, table fellowship and sharing at Qumran gives a better understanding of the daily living there during those times. The community of the Qumran had a very good organizational structure and according to which they run the community. The system of admission to the sect is strictly followed. It is also seen that this community observed a practice of meal fellowship in which there are certain laws which need to be followed. They are to have bath before each meal and wait for the blessings of the priest. The community also have the idea of sharing together the property in common. But in doing so, they should be careful in sharing their property because if they are found sharing with outside of the community, they are to be expelled from the community. They have very good ways of practice within the community which need to be followed. The Christians as a way of life should draw out the things helpful for our daily living from the Qumran Community. As a Christians, we should obey to the laws of the church, obedient to the leaders and be under their supervision. One should also be able to lead a holy and pious life which will be acceptable before God. Another aspect which need to be emphasised is the sharing of property. As Christian, we need to be generous in sharing what we have to people who are in need of our help. This is one quality which we can learn from the Qumran community. Overall, this concept of community, table fellowship and sharing at Qumran helps us to lead a life which a Christian ought to live out.

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(2000): 135-138.

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[1] John J. Collins, “Sectarian Communities in the Dead Sea Scrolls,” in The Oxford Handbook of the Dead Sea Scrolls (eds. Timothy H. Lim and John J. Collins; Oxford: Oxford University Press, 2012), 151.

[2] Collins, “Sectarian Communities in the Dead Sea Scrolls,” 153.

[3] C.D. Elledge, The Bible and the Dead Sea Scrolls (Atlanta: Society of Bible Literature, 2005), 2.

[4] Steven M. Ortiz, “Qumran Quagmire: Recent Debates Regarding the Identification of the Site,” in SWJT 51/1 (September, 2010): 80.

[5] Eyal Regev, “What Kind of Sect was the Yahad? A Comparative Approach,” in The Dead Sea Scrolls and

Contemporary Culture (eds. Adolfo D. Roitman, Lawrence Schiffman and Shani Tzoref; Boston: Brill, 2011), 41.

[6] Charlotte Hempel, “1QS 6:2c-4a- Satellites or Precursors of the yahad?” in The Dead Sea Scrolls and Contemporary Culture (eds. Adolfo D. Roitman, Lawrence Schiffman and Shani Tzoref; Boston: Brill, 2011), 35.

[7] Millar Burrows, The Dead Sea Scrolls (London: Secker & Warburg, 1976), 279.

[8] Elledge, The Bible and the Dead Sea Scrolls, 36.

[9] Elledge, The Bible and the Dead Sea Scrolls, 36.

[10] John J. Collins, Beyond the Qumran Community: The Sectarian Movement of the Dead Sea Scrolls (Grand Rapids, Michigan: Eerdmans, 2010), 56-57.

[11] Timothy H. Lim, The Dead Sea Scrolls: A Very Short Introduction (Oxford: Oxford University Press, 2005), 91.

[12] Charlotte Hempel, “Community structures in the Dead Sea Scrolls: Admission, Organisation, Disciplinary Procedures,” in The Dead Sea scrolls after fifty years: A Comprehensive Assessment (eds. Peter W. Flint and James C. Vanderkam; Leiden : E J Brill, 1999), 70.

[13] Lim, The Dead Sea Scrolls, 92.

[14] Collins, Beyond the Qumran Community, 57.

[15] Magen Broshi and Hanan Eshel, “Daily Life at Qumran,” in NEA 63/3 (2000): 137.

[16] William Sanford LaSor, The Dead Sea Scrolls and the New Testament (Grand Rapids, Michigan: Eerdmans, 1982), 54.

[17] G. Vermes, The Dead Sea Scrolls in English (Middlesex: Penguin Books, 1973), 18.

[18] LaSor, The Dead Sea Scrolls and the New Testament, 56.

[19] LaSor, The Dead Sea Scrolls and the New Testament, 56-57.

[20] LaSor, The Dead Sea Scrolls and the New Testament, 57.

[21] Jodi Magness, The Archaelogy of Qumran and the Sead Sea Scrolls (Grand Rapids, Michigan: Eerdmans, 2002), 130.

[22] Karl Georg Kuhn, “The Lord’s Supper and the Communal Meal at Qumran,” in The Scrolls and the New Testament (ed. Krister Stendahl; London: SCM Press, 1975), 67.

[23] James C. Vanderkam, The Dead Sea Scrolls Today (Grand Rapids, Michigan: Eerdmans, 1994), 85.

[24] Vanderkam, The Dead Sea Scrolls Today, 68.

[25] Vanderkam, The Dead Sea Scrolls Today, 69.

[26] Magness, The Archaelogy of Qumran and the Sead Sea Scrolls, 130.

[27] Kuhn, “The Lord’s Supper and the Communal Meal at Qumran,” 69-70.

[28] Elledge, The Bible and the Dead Sea Scrolls, 38.

[29] Elledge, The Bible and the Dead Sea Scrolls, 39.

[30] Eyal Regev, “Comparing Sectarian practice and organisation: The Qumran Sects in light of the Regulations of the Shakers, Hutterites, Mennonites and Amish,” in Numen, Vol.51 (2004): 168-169.

[31] Vanderkam, The Dead Sea Scrolls Today, 82.

[32] Vanderkam, The Dead Sea Scrolls Today, 83.

[33] Vanderkam, The Dead Sea Scrolls Today, 83.

[34] Vanderkam, The Dead Sea Scrolls Today, 83.