New PDF release: Devils and Demons and the Return of the Nephilim

By John Klein

Booklet by way of Klein, John, Spears, Adam

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32 The Torah does not express the slightest hint that there might be any reason, however justified it might seem to humans, to desecrate the Sabbath or to transgress any divine command. The seven feeble justifications offered by the rabbis for permitting the desecration of the Sabbath to save life (in b. Yoma a and b) demonstrate the absolute lack of biblical support for it. An example of a halakhah on which we have conflicting decisions by the rabbis and Qumran will substantiate my thesis of rabbinic pragmatism, illustrate its broad extent, and elucidate Qumran’s motive for the rude rejection of the rabbinic/pharisaic interpretive system.

61 However, Qumran used this procedure only when the texts relate to identical subject matter and when logic dictates that a rule or detail that appears in Scripture on one topic must consequently be applied to another topic for which this specification does not appear. 62 Vermes quotes such an example, in which we can observe the different approaches of Qumran and the rabbis. The example involves the extension of the biblical prohibition against planting Asheroth in Deut : to the entire land of Israel.

7 We read there, “One must recite the exodus from Egypt at night-time. ” Mandel, “Origins,” , writes that in rabbinic literature the term ùøã is also used in the context of instruction, unrelated to interpretation. I am not convinced from the particularly emphasized example he cites from Sifra Behuqotai parsha . The admonition against those who did not fulfill the rabbinic and qumran interpretation systems  the edifice in which the rabbis met and created these interpretations of scriptural verses.

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