mydizandzakloperwedstrijden in modderverstuivingen
'they
call me
the wanderer'
& 'I'll send you
all my love in a letter
sealed with
a kiss'
So clearly, any group that adopts a principle of shared property will experience some tension with the outside world & its different customs. The members of so many religious communes, and other groups
like it or affiliated with it, saw outsiders as erring, almost lost, since they did not possess the proper belief.
And they, like the ancient Essenes, felt themselves clearly superior to the outsiders, "G d's select", who are
promised a place in the world to come. Shared property creates a social and an ideological separatism, an ideology that finds robust expression in those Qumran texts. Wherever people are divided there is conflict.
I hope it is now clear why I had to visit so many communes in & outside the "Holy Land" to be able to also discuss Essene [& christian!] dealism of light and darkness and their doctrines of double predestination for
they believed that they were selected by "G d", from the very beginning of time, to be his chosen ones, to confront the others ~ including the rest of the Jewish world ~ who are nothing more than the Sons of Dark-ness, doomed to eternal infamy. Those Qumran scrolls demonstrate an integral role of shared property in the worldview of the sect. Up till this very day "Jewry" is divided & Israel is filled with competing 'religroups'!
We could explore in some detail the conceptual and practical links between the high level of ritual purity enforced at Qumran & the sharing of property. Anyone familiar with the Tamudic sources knows the diffe-
rent levels of ritual purity Jews could adopt, be it as individuals or as groups, each according to his choice.
But for those who do not know these texts, suffice it to say the highest level of ritual purity distinguished the Essenes from the rest of the Jewish people, whom they considered impure. Shared property probably assisted them in maintaining their purity. Philo notes that sharing property helped the sect avoid a raft of social problems. They did not have rich and poor members, since all could live in peace from the common
wealth. That was the economic reality. From an ideological perspective, however, shared property entailed an idealization of poverty and a concurrent disdain for wealth. In this too the Essenes were not unique, though it is certainly not the case that all communal groups share this view. It is certainly possible that re-sistance to economic oppression and to the growing ranks of the newly rich, quite prevalent in those days,
was among the catalysts for the formation of the Qumran community. In any case, in seeing poverty as a
full-fledged religious ideal and desparaging wealth, the Essenes parted ways with [especially] the wealthy
Sadducees and with the Pharisees, the progenitors of rabbinic Judaism. This is not to suggest, of course,
that the sages loved riches ans supported the accumulation of wealth; they were, after all, committed to
social justice [at least by mouth and pretence]! But it is evident that they do not view poverty as a desira-ble trait or a religious ideal, but rather a defect that should be minimized to the extent possible, through
the institution of degrees & regulations, as well as through charity and all kinds of acts of loving-kindness.
The Essenes, in casting poverty as a religious ideal and disparaging wealth, certainly influenced upcoming movements within "Christianity", an influence evident already in the teachings of its only revered founder!
The discussions thus far clearly suggest that the Jewish sect whose writings were discovered in the Dead Sea region was, to use a modern terminology, a group of radical revolutionaries ~ a characterization it shares with all kinds of other, non-Jewish communities, that also embraced poverty and adopted the prin-ciple of shared property. The Essene resistance to economic oppression ~ not only aimed at Jews, but also
the oppression of gentiles at the hands of the last of the Maccabee rulers ~ aroused their interest in the social and political changes occurring in their world. As a result, the members of the sect and its authors became aware of the social injustices perpetuated by various kingdoms, & particularly the Roman empire,
whose greed drove them to conquer endless amounts of kingdoms and enslave whole foreign nations ...
Among the scrolls are a number of texts that do provide invaluable information concerning the negative aspects of Roman imperialism. The present context allows only a brief discussion of Qumran's economy &
broader worldview: my primary intent was to introduce the dear mydireader to the great contribution made by the Qumran scrolls to our understanding of Second Temple Judaism, to the general character
of the Dead Sea community & the evolving ages of
Jewish and Christian developments
all over the world
up till
now
...
'send me
that pillow
that you dream on
so I can dream
on it too'
&
'sweet
littly Sheila,
her name drives me
insane, feeling funny
inside, true love
will never
die'
like it or affiliated with it, saw outsiders as erring, almost lost, since they did not possess the proper belief.
And they, like the ancient Essenes, felt themselves clearly superior to the outsiders, "G d's select", who are
promised a place in the world to come. Shared property creates a social and an ideological separatism, an ideology that finds robust expression in those Qumran texts. Wherever people are divided there is conflict.
I hope it is now clear why I had to visit so many communes in & outside the "Holy Land" to be able to also discuss Essene [& christian!] dealism of light and darkness and their doctrines of double predestination for
they believed that they were selected by "G d", from the very beginning of time, to be his chosen ones, to confront the others ~ including the rest of the Jewish world ~ who are nothing more than the Sons of Dark-ness, doomed to eternal infamy. Those Qumran scrolls demonstrate an integral role of shared property in the worldview of the sect. Up till this very day "Jewry" is divided & Israel is filled with competing 'religroups'!
We could explore in some detail the conceptual and practical links between the high level of ritual purity enforced at Qumran & the sharing of property. Anyone familiar with the Tamudic sources knows the diffe-
rent levels of ritual purity Jews could adopt, be it as individuals or as groups, each according to his choice.
But for those who do not know these texts, suffice it to say the highest level of ritual purity distinguished the Essenes from the rest of the Jewish people, whom they considered impure. Shared property probably assisted them in maintaining their purity. Philo notes that sharing property helped the sect avoid a raft of social problems. They did not have rich and poor members, since all could live in peace from the common
wealth. That was the economic reality. From an ideological perspective, however, shared property entailed an idealization of poverty and a concurrent disdain for wealth. In this too the Essenes were not unique, though it is certainly not the case that all communal groups share this view. It is certainly possible that re-sistance to economic oppression and to the growing ranks of the newly rich, quite prevalent in those days,
was among the catalysts for the formation of the Qumran community. In any case, in seeing poverty as a
full-fledged religious ideal and desparaging wealth, the Essenes parted ways with [especially] the wealthy
Sadducees and with the Pharisees, the progenitors of rabbinic Judaism. This is not to suggest, of course,
that the sages loved riches ans supported the accumulation of wealth; they were, after all, committed to
social justice [at least by mouth and pretence]! But it is evident that they do not view poverty as a desira-ble trait or a religious ideal, but rather a defect that should be minimized to the extent possible, through
the institution of degrees & regulations, as well as through charity and all kinds of acts of loving-kindness.
The Essenes, in casting poverty as a religious ideal and disparaging wealth, certainly influenced upcoming movements within "Christianity", an influence evident already in the teachings of its only revered founder!
The discussions thus far clearly suggest that the Jewish sect whose writings were discovered in the Dead Sea region was, to use a modern terminology, a group of radical revolutionaries ~ a characterization it shares with all kinds of other, non-Jewish communities, that also embraced poverty and adopted the prin-ciple of shared property. The Essene resistance to economic oppression ~ not only aimed at Jews, but also
the oppression of gentiles at the hands of the last of the Maccabee rulers ~ aroused their interest in the social and political changes occurring in their world. As a result, the members of the sect and its authors became aware of the social injustices perpetuated by various kingdoms, & particularly the Roman empire,
whose greed drove them to conquer endless amounts of kingdoms and enslave whole foreign nations ...
Among the scrolls are a number of texts that do provide invaluable information concerning the negative aspects of Roman imperialism. The present context allows only a brief discussion of Qumran's economy &
broader worldview: my primary intent was to introduce the dear mydireader to the great contribution made by the Qumran scrolls to our understanding of Second Temple Judaism, to the general character
of the Dead Sea community & the evolving ages of
Jewish and Christian developments
all over the world
up till
now
...
'send me
that pillow
that you dream on
so I can dream
on it too'
&
'sweet
littly Sheila,
her name drives me
insane, feeling funny
inside, true love
will never
die'
02 mei 2010 - bewerkt op 02 mei 2010
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