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By Alison Schofield

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Extra resources for From Qumran to the Yahad. A New Paradigm of Textual Development for The Community Rule (Studies on the Texts of the Desert of Judah)

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As far as the original milieu of the Scrolls, Davies mentions that Qumran is never mentioned directly in the Scrolls, but rather they refer more to Jerusalem than anywhere else (“Who Hid the Scrolls, and When? Reflections on Some Recent Proposals,” QC 9 [2000]: 105-22, esp. 111). In a related manner, Callaway reminds us that we often forget about how mobile texts were in antiquity, in “Methodology, the Scrolls, and Origins,” Methods of Investigation of the Dead Sea Scrolls and the Khirbet Qumran Site: Present Realities and Future Prospects (ed.

Hans H. ; Philadelphia: Jewish Publication Society, 1938]). But note that Günter Stemberger challenges the usefulness of sociological method when studying Second Temple Jewish sects in Jewish Contemporaries of Jesus: Pharisees, Sadducees, Essenes (Minneapolis: Fortress, 1995). S. Russell (The Method and Message of Jewish Apocalyptic [Philadelphia: Westminster, 1964], 22), who denies that the owners of the Qumran library were a “sect” because there was no orthodoxy from which the “sectarians” could separate.

H. Cancik, H. Lichtenberger, and P. B. Mohr [Paul Siebeck], 1996), 323-52, esp. 343. 3 The “Yaḥad” and the Essenes But can current sociological analyses really inform us about the demographics of the Yaḥad? Much of what we already claim to know or can know about the Yaḥad in truth comes from the Classical sources, which I treat in detail in chapter four. Apart from the primary source of the Scrolls, Josephus, Philo and others provide some rare secondary glimpses of Jewish movements of late Second Temple Palestine.

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