1. : ?"

2. 3. . , , . , -. - . . . , . - , , , , , . . . . , , , , , ; , . , . . . . , , , . , , 4. - " )( . , , , . , . , , . , , - - . - - , , . , , . , )( )(, , , 5. . -, ) (. - ][ )( , )( , . , -. , , , ... , ; . )( . , , . , 6. -, , , , Moreover, he praises the. , Essenes, a very blessed city situated near the Dea Sea . Water in the interior of , -Palestine, in the very vicinity - of Sodoma. (Dio)Chrysostom . , , . - ; ,, . , , 7. , 8. 1 9. )- () "( 10. )- () "( 11. 12. 8491: . . ) " ( " , . . , . , , , , -."): " , . ]: , 8491[ 13. The Times (April 12, 1948)Yale University announced yesterday the discovery in Palestine ofthe earliest known manuscript of the Book of Isaiah. It was found inthe Syrian monastery of St. Mark in Jerusalem, where it had beenpreserved in a scroll of parchment dating to about the first centuryBC. Recently it was identified by scholars of the American Schoolof Oriental Research at Jerusalem.There were also examined at the school three other ancient Hebrewscrolls. One was part of a commentary on the book of Habakkuk;another seemed to be a manual of discipline of some comparativelylittle-known sect or monastic order, possibly the Essenes. The thirdscroll has not been identified. 14. - 15. 16. , 17. . ) , 7-6( . ), , , ( 18. ) ( , ) (, , - - . . . ), , , ( . ) , 41-31( 19. 20. ... : ]...[ ... ) , 2-5(. . . , , , . , . , . " ), , , ( 21. " , . " 86 ". , , . - , . ]...[ - , , , , . , . . , . . ]...[ ; . , . -, , . , , . , - , , 22. : 1. ". . . , )- ( ) , - , (. ]...[ , ." ) , " : ", 001]"[ 081(2 .In my opinion, the points of correspondence between the archaeologicalevidence and the information provided by the scrolls and our ancient sources.indicate that the community at Qumran should be identified as Essenes. (J,Magnes, The Archaeology of Qumran and the Dead Sea Scrolls, Grand Rapids34 .)Michigan 2003, p :"" ) (=" " )(= )( 23. -- 24. : -: ) ( / , .1 . ) ( -,.2 -. ) ( . .3 ) ( .4 "" --. ) ( , .5 .[Stern concedes] that Pliny is so inaccurate in his description of Palestine that he could.easily confuse the exact location of the Essene habitations in their relation to the Dead SeaYet this is the author whose testimony on a far more critical issue, requiring the detailedknowledge of an insider identifying Qumran as Essenewe are supposed to accept as)971-871 .authoritative? (A. Baumgarten, Dead Sea Discoveries 11/2 [2004] pp 25. ) ( ) (: 26. ) (: 27. " -, , , , . , . , -- . , , . ) (infra hos - ; , , . , , -." ) , , 37; ( 28. " -, , , ." ) , -4002, 532( - 29. 1 61 30. - , 31. The Scrolls found in caves near Khirbet Qumran and Jericho, as well as those foundat Masada, represent remnants of an extensive Hebraic literature hidden by inhabitantsof Jerusalem, making use of the underground tunnels leading eastward to wadis lyingoutside of the city, before and during the Roman siege of 70 A.D. Khirbet Qumranitself was a strategic Hasmonaean fortress reused by Jewish fighters during the FirstRevolt (66-73 A.D.). Refugees fleeing towards Machaerus would have had to traversethe desert area near Kh. Qumran on the way to their destination, and are responsiblefor the sequestration of many of the scrolls and phylacteries found in the caves. (N.Golb, On the Jerusalem Origin of the Dead Sea Scrolls in:http://orion.mscc.huji.ac.il/orion/academics/Jerusalem_Origin_DSS.doc) 32. : * : , . ) / : -, 9002( " , , , , , . , ". ) 33( "... " " , -...". )1 43( " , , 33. : " ]...[ , - , ". ) 73( " , -, , ...". ) 73( " , , , . , , , . ]...[ - , - , , , , , , - ". ) 83-73( 34. , : ? 35. Menahem Stern and other scholars have shown that Plinys description of the Dead Sea . 1appears to progress from north to south, beginning with the Jordan River to the settlementof the Essenes to Ein Gedi and then to Massada. This means that Ein Gedi lay downstreamfrom or south of the settlement of the Essenes. Because this corresponds with Qumranslocation, many scholars identify Qumran as the Essene settlement mentioned by PlinyOn the other hand, Plinys passage is somewhat confused, probably because he drew . 2his information from another source (or sources) and did not have firsthand knowledge of.the regionHirschfelds site appears to consist of agricultural installations such a storage cells and . 3.irrigation pools and not a settlement of the Second Temple periodJ. Magness, The Archaeology of Qumran and the Dead Sea Scrolls, Grand Rapids, MI. ()2003, p. 41Golb underestimates the extent and consistency of Essene teachings throughout thecollection of manuscripts. Although he argues that the texts embody the beliefs of a broadspectrum of Jewish groups in the first century A.D., it is not obvious who they were orwhere their views come to expression in the scrolls. If Golb were correct, we should be verysurprised to see how widespread Essene views were in the supposedly haphazard collectionof texts and how the distinctive views of other groups appeared only in a negative light. (J.VanderKam, The Dead Sea Scrolls Today, Grand Rapids 1994, pp. 96-97) 36. Yet there is no doubt that the Greek accounts proceed from an understanding of the sect very different fromwhat we find in the scrolls. In broad terms the contrast is between Hellenistic mysticism on the one hand andpriestly apocalypticism on the other. [] Basically, however, the difference between the two portrayals mustbe attributed to the fact that the Greek accounts, and their immediate sources, were written for Greek readersand that they adapted their material accordingly. [] The discrepancies between the Greek sources and thescrolls, significant though they are, are outweighed by the similarities. (J. Collins, s.v. Essene, Anchor)Bible Dictionary, vol. 2, p. 625With respect to matters that are reflected in the scrolls but not mentioned by the ancient sources, Josephus and Philo may have thought that these matters (messianic expectation, solar calendar) were not important orrelevant to their purpose making this Jewish sect appealing to the Greek mind. (T. S. Beall, s.v. Essenes,).in: Encyclopedia of the Dead Sea Scrolls [New York: Oxford University Press, 2000] vol. I, p. 267To sum up: as far as history is concerned, we have attempted to show that patterns of modes of life at Qumran could have been formed under the influence of Hellenistic utopias. On the historiographic level(which is after all not the main concern of this paper), we tried to support the notion that Philo and Josephus,or their common source, did indeed depict the Essenes in an ideal but accurate manner in order to reach theirpagan audience but did not write in the genre of classical or Hellenistic utopias known to us (D. Mendels,).Hellenistic Utopia and the Essenes, Harvard Theological Review 72 [1979] p. 222[...] ." , , : )( , ", ; ) "(, )( , ; ;)( )( ]...[ ." ) , " 37. : " , (30 , , " ) :The two most often-proposed guesses involve two Aramaic words, hasayya [( ]pious) and asayya[( ]healers), but neither appears in any known ancient text in reference to the Essenes. A Hebrewproposal is the root ose hatorah [( ] doers of torah); this appears as a self-description in severalDead Sea Scrolls. It parallels some other relevant group self-understandings (e.g. Samaritans as keepers oftorah), and it corresponds with Philos etymological guess of hosios, Josephuss transliteration of hosen asessen, and Epiphaniuss spelling of this Jewish sect as ossaios, and ossenoi. (S. Goranson, Essenes, in: E.M. Meyers [ed.], The Oxford Encyclopedia of Archaeology in the Near East [5 vols., New York: Oxford,1997] 2.268)If the form does lie behind the designation Essene, then the scrolls do in fact contain a number ofreferences to Essenes. For example, Pesher Habakkuk uses the phrase in contexts where it certainly appears tobe a self-designation. In 1QpHab 7:10-12 one reads: Interpreted, this concerns the men of truth who keep theLaw [ ,] whose hands shall not slacken in the service of truth when the final age is prolonged. []But the fact that is actually used as a self-designation by the Qumran community tips the scale in favor ofit as a correct etymology of the word Essene. (J. C. VanderKam, Identity and History of the Community,in: The Dead Sea Scrolls after Fifty Years [eds. P. W. Flint and J. C. VanderKam; Leiden-Boston-Kln: Brill,1999] pp. 496-497, 498.) 38. :" "...- : , , , . , " ." ) 73(:.1 " . , . , , , . , , , - . , , . ]...[ , . , . , ... . , - ." ) ," , "," , - / ][ 73-83( .2 "... . 39. Aside from the areas where either our sources concerning the Essenes or theQumranian documents contain internal disagreements within themselves [], there aresurprisingly few disagreements between the Dead Sea Scrolls and the accounts of theEssenes. There are small differences in entrance procedure and oaths, but overall thereis more similarity in the two descriptions. [] While there is still much that is notknown about either the Essenes or the writers of the scrolls, on balance it is still likelythat the identification of the Qumran community as Essene in some form is correct. (T.S. Beall, s.v. Essenes, The Encyclopedia of the Dead Sea Scrolls, Oxford UniversityPress 2000, I:266-267)The correspondence of geographic location and the extensive similarity of community structure make overwhelmingly probable the identification of Qumran,and of the Rule of the Community, as Essene. (J. Collins, s.v. Essene, Anchor)Bible Dictionary, vol. 2, p. 625When all is said and done, the Essene hypothesis is consistent with theevidence and provides the most economical explanation. All otheridentifications come face-to-face with too much counterevidence. (J.VanderKam and P. Flint, The Meaning of the Dead Sea Scrolls, New York2002, p. 254. 40. " , . . , . , , , , -." ): " . ]: , 8491[ ( " , " ) (