The Narrow Path

Come to Me, says Mashiach, and drink of Living Water

The Damascus Document

 

As with the Community Rule Document, this “Damascus Document” is to be used as a “Model”, and may be used for establishing right-ruling within the Yahad.  Not to be a hardcore set of ‘R&R’s’ especially in the beginning stages of establishing the Yahad. 

At the time we have grown to have the “ten man” group of ‘priests’, which, for our purposes will be “Elders” (Gate-keepers), who will make the majority of the communal decisions and ‘lead’ the Yahad in Righteousness and in the service of YHWH our Elohim.

I have copied the Translation verbatum, only replacing individual words to a more Hebraic form, unlike others within the Hebraic roots 'movement', who have restructured sentences to alter the meaning of what was written, to support their seriously faltered understanding of Truth.

For clarification, I have replaced the pagan word 'holiness' with "Qodesha".  

From the Dead Sea Scrolls: 

So listen, all you who recognize righteousness, and consider the deeds of Elohim.   When He has a dispute with any mortal, and passes judgment on all who spurn Him.

For when Yisra’el abandoned Him by being faithless, He turned away from Yisra’el and from His tabernacle and gave them up to the sword. But when He called to mind the Covenant which He made with their forbears, He left a remnant for Yisra’el and did not allow them to be exterminated. In the era of wrath, three hundred and ninety years at the time He handed them over to the power of Nebuchadnetstsar, sovereign of Babel, He took care of them and caused to grow from Yisra’el and from Aharon a root of planting to inherit His land and to grow fat on the good produce of His soil. Then considered their iniquity and they knew that they were guilty men, and they had been like the blind and like those groping for the way twenty years. But Elohim considered their deeds, that they had sought Him with a whole heart. So He raised up for them a Teacher of Righteousness to guide them in the way of His heart. He taught to later generations what Elohim did to the generation deserving wrath, a company of traitors.  They are the ones who depart from the proper way.

That is the time of which it is written; “Like a rebellious cow, so rebelled Yisra’el” (Hos 4)

When the Man of Mockery appeared, who sprayed on Yisra’el lying waters he led to wander in the trackless wasteland. He brought down the lofty heights of old, turned aside from the paths of righteousness, and shifted the boundary marks that the forefathers had set up to mark their inheritance, so that the curses of His Covenant took hold on them.  Because of this they were handed over to the sword that avenges the breach of His Covenant.

For they had sought flattery, choosing travesties over true faith; they looked for gaps in the Torot; they favored the fine neck. They called the guilty innocent; and the innocent guilty. They overstepped covenant, violated the Torah; and they conspired together to kill the innocent, for all those who lived pure lives they loathed from the bottom of their heart.  So they persecuted them violently, and were happy to see people quarrel.  Because of all this Elohim became very angry with their company.  He annihilated the lot of them, because all their deeds were uncleanness to Him.

So now listen to me, all members of the Covenant, so I can make plain to you the ways of the wicked (so you can leave the paths of sin).  Elohim, who loves true knowledge, has positioned Wisdom and Cleverness in front of Him.  Cunning and True Knowledge wait on Him.  He is very patient and forgiving, covering the sin of those who repent of wrongdoing.

But strength, Might, and great Wrath in the flames of fire with all the malakim of destruction shall come against all who rebel against the proper way and who despise the Torah, until they are with remnant or survivor, for Elohim had not chosen them from ancient eternity.  Before they were created, He knew what they would do.  So He rejected the generations of old and turned away from the land until they were gone.

He knows the times of appearance and the number and exact times of everything that has ever existed and ever will exist before it happens in the proper time, for all the years of eternity.  And in all those times, He has arranged that there should be for Himself people called by name, so that there would always be survivors on the earth, replenishing the surface of the earth with their descendants.  He taught them through those anointed by the Qodesh Ruach, seers of truth.  He explicitly called them by name.  but whoever He had rejected He caused to stray.

 

So now, my children, listen to me that I may uncover your eyes to see and to understand the deeds of Elohim, choosing what pleases Him and  hating what He rejects living perfectly in all His ways, not turning away through thoughts caused by the sinful urge and lecherous eyes.

For many have gone astray by such thoughts, even strong and doughty men of old faltered through them, and still do.

When they went about in their willful heart, the Guardian Malakim of Heaven fell and were ensnared by it, for they did not observe the Commandments of Elohim.  Their sons, who were as tall as cedars, and whose bodies were as big as mountains, fell by it.

Everything mortal on dry land expired and became as if they had never existed, because they did their own will, and did not keep the commandments of their Maker, until finally His anger was roused against them. 

Abraham did not live by it and was considered Elohim’s friend, because he observed the Commandments of Elohim and he did not choose to follow the will of his own spirit, and he passed them on to Yitshaq and Ya’aqob and they too observed them.  They too were recorded as friends of Elohim and eternal partners in the Covenant.

But the sons of Ya’aqob went astray by them and were punished for their errors. In Mitsrayim their descendants lived by their willful heart, to obstinate to consult the Commandments of Elohim, each one doing what was right in their own eyes.  They even ate blood; and the men were exterminated in the wilderness. <Elohim commanded> them at Qadesh; “go up and possess the land, but they chose to follow the will of their spirit; and they did not listen to their Maker’s voice or the commandments of their teacher; instead they grumbled in their tents.  So Elohim became angry with their company.

Their sons perished because of it.  their sovereigns were exterminated because of it, and because of it the members of the forefathers’ covenant committed sin, and so were handed over to the sword because they abandoned the Covenant of Elohim, and chose their own will, and followed their own willful heart, each man doing his own will.

But when those of them were left held firm to the Commandments of Elohim He instituted His Covenant with Yisra’el forever, revealing to them things hidden, in which all Yisra’el had gone wrong; His Qodesh Shabaths, His Qodesh Moedim, His righteous torot, His reliable ways.  The desires of His will, which man should carry out and so have Life in them, He opened up to them.  So they “dug the well”, yielding much water.  Those who reject this water He will not allow to live.

And although they had wallowed in the sin of humanity and in impure ways and said; “Surely this is our business.” Elohim in His mysterious ways atoned for their iniquity and forgave their transgression.  So He built for them a faithful house in Yisra’el, like none that had ever appeared before; and even at this day, those who hold firm to it shall receive everlasting Life, and all human honor is rightly theirs, as Elohim promised them by Yehezqel the prophet, saying; “The priests and the Lewites and the sons of Tsadoq who have kept the courses of My Tabernacle when the children of Yisra’el strayed from Me, they shall bring Me fat and blood” (Yeh 44)

“The priests”: they are the repentant of Yisra’el, who go out of the land of Yahudah and the Lewites are those accompanying them; “and sons of Tsadoq”: they are the chosen of Yisra’el, the ones called by name, who are to appear in the Last Days.

This is the precise account of their names by their generations, and the time they appeared, the number of their troubles and the years of their sojourn and the precise account of their deeds.

 

<. . .>Qodesha <.  .  .> whom Elohim atoned for, and they acquitted the innocent and condemned the guilty, as well as all who come after them who act according to the interpretation of the Torah by which the forefathers were taught, until the age is over, that is, the present time.  Like the Covenant Elohim made with the forefathers to atone for their sin, so shall Elohim atone for them.  When the total years of this present age are complete, there will be no further need to be connected to the house of Yahudah, but instead each will stand on his own tower; “the wall is built, the boundary removed” (Mic 7).

But in this present age Belial is unrestrained in Yisra’el, just as Elohim said by Yeshayahu the prophet, the son of Amots, saying; “Fear and pit and snare are upon thee, dweller in the land” (Yesh 24)

The true meaning of this verse concerns the three traps of Belial about which Lewi son of Ya’aqob said that Belial would catch Yisra’el in,  so he directed them toward three kinds of righteousness.

The first is fornication; the second is wealth; the third is defiling the Tabernacle.  Who escapes from one is caught in the next; and whoever escapes from that is caught in the other.

The Shoddy-Wall-Builders who went after “Precept”; Precept is a Raver of whom it says; “they shall surely rave” (Mic 2). They are caught in two: fornication, by taking two wives in their lifetimes, although the principle of creation is “male and female He made them” (Ber 1), and those who went into the ark “went into the ark two by two”.  Concerning the Leader it is written “he shall not multiply wives to himself”, but Dawid had not read the sealed Book of Torah in the Ark; for it was not opened in Yisra’el from the day of the death of Eleazar and Yehoshua and the elders who worshipped the goddess Ashtaroth.  It lay buried and was not revealed until the appearance of Tsadoq.  Nevertheless the deeds of Dawid were all excellent, except the murder of Uriyah and Elohim forgave him for that.

They also defile the Tabernacle, for they do not separate ‘Clean from the Unclean’, according to the Torah, and lie with a woman during her menstrual period.  Furthermore they marry each man the daughter of his brother and the daughter of his sister, although Mosheh said; “unto the sister of your mother you shall not draw near; she is the flesh of your mother”.  But the torot of consanguinity is written for males and females alike, so if the brother’s daughter uncovers the nakedness of the brother of her father, she is the flesh of her father.

Also they have corrupted their qodesh ruach, and with blasphemous language they have reviled the statutes of Elohim’s Covenant, saying; “They are not well-founded.  They continually speak abhorrent things against them.  “All of them are kindlers and lighters of brands”; the webs of a spider are their webs and the eggs of a viper are their eggs”.  Whoever touches them shall not be clean.  The more he does, the more he is guilty, unless he is forced.

For in times past, Elohim punished their deeds and His wrath burned against their misdeeds, for “they are a people without insight”; they are a people wandering in in counsel, for there is no insight in them”.  For in times past Mosheh and Aharon stood in the power of the Prince of Lights and Belial raised up Yannes and his brother in his cunning when seeking to do evil to Yisra’el the first time.

In the time of the destruction of the land the Boundary Shifters appeared and led Yisra’el astray and the land was devastated, for they has spoken rebellion against the Commandments of Elohim through Mosheh and also through the anointed of the ruach; and they prophesied falsehood to turn Yisra’el from following Elohim.  But Elohim called to mind the Covenant of the forefathers; and He raised up from Aharon insightful men and from Yisra’el wise men and He taught them and they dug the well: “the well the princes dug, the nobility of the people dug it with a rod”.

Interpretation:

The Well is the Torah, and its ‘diggers’ are the repentant of Yisra’el who went out of the land of Yahudah and dwelt in the land of Damascus; because Elohim had called them all princes, for they sought Him and their honor was not denied by a single mouth.  And the “rod” is the interpreter of the Torah of whom Yeshayahu said; “he brings out a tool for his work”.  The “nobility of the people” are those who come to; “dig the well” by following statutes that the Rod made to live by during the whole era of wickedness, and with these statutes they shall obtain nothing until the appearance of one who teaches righteous in the Last Days.  end of interp.

 

None who have been brought into the Covenant shall enter into the tabernacle to light up His altar in vain; they shall “lock the door”, for Elohim said; “Would that one of you would lock My door so that you should not light up My altar in vain”.  They must be careful to act according to the specifications of the Torah for the era of wickedness, separating from corrupt people, avoiding filthy wicked lucre taken from what is vowed or set apart to Elohim of found in the Heykal funds.  They must not rob “the poor of Elohim’s people, making widows’ wealth their booty and killing orphans”.  They must distinguish between defiled and pure, teaching the difference between the set apart and the profane.  They must keep the Shabath day according to specification and the Moedim and the fast days according to the commandments of the members of the new covenant in the land of Damascus, offering the set-apart things according to their specifications.  Each one must love his brother as himself, and support the poor, needy, and alien.  They must seek the welfare of his fellow, never betraying a family member according to the ordinance.  Each must reprove his fellow according to the command, but must not bear a grudge day after day. They  must separate from all kinds of ritual impurity according to their ordinance, not befouling each his qodesh ruach, just as Elohim has told them so to do.  In short, for all who conduct their lives by these torot, in perfect Qodesha, according to all the instructions, Elohim’s Covenant stands firm to give them life for thousands of generations.

 

But if they live in camps according to the statute of the land and marry women and beget children, then let them live in accordance with the Torah, and by the ordinance of vows according to the statute of the Torah, just as it says; “Between a man and his wife, and between a father and his sons”.

But all those who reject the Commandments and the Statutes shall perish.  When Elohim judged the land, bringing the just deserts of the wicked to them, that is when the oracle of the prophet Yeshayahu son of Amots came true, which says; “Days are coming upon you and upon your people and upon your father’s house that have never come before, since the departure of Ephrayim from Yahudah”, that is when the two houses of Yisra’el separated, Ephrayim departing from Yahudah.  All who backslid were handed over to the sword, but all who held fast escaped to the north, as it says; “I will exile the tents of your sovereign and the foundation of your images beyond the tents of Damascus”.  The books of the Torah are the tents of your sovereign, as it says; “I will rebuild the fallen tent of Dawid”.  The “sovereign” is the congregation and the “foundation of your images” is the books of the prophets whose words Yisra’el despised.  The star is the interpreter of the Torah who comes to Damascus, as it is written; “A star has left Ya’aqob, a staff has risen from Yisra’el”.  The latter is the Leader of the whole nation; when he appears, “he will shatter all the sons of Sheth”.  They escaped in the first period of Elohim’s judgment, but those who hold back were handed over to the sword.

 

When the oracle of the prophet Zekaryah comes true, “O sword, be lively and smite my shepherd and the man loyal to Me; so says Elohim.  If you strike down the shepherd, the flock will scatter.  Then I will turn my Power against the little ones”.   But those who give heed to Elohim are “the poor of the flock”; they will escape in the time of punishment, but all the rest will be handed over to the sword when the Mashiach of Aharon and of Yisra’el comes, just as it happened during the time of the first punishment, as Yehezqel said; “Make a mark on the foreheads of those who moan and lament”, but the rest were given over to the sword that makes retaliation for Covenant violations.

And such is the verdict on all members of the Covenant who do not hold firm to these torot; they are condemned to destruction by Belial.  That is the day on which Elohim shall judge as He has said; “The princes of Yahudah were those like Boundary- Shifters on whom I shall pour out wrath like water”.  Truly they were too sick to be healed; every kind of galling wound adhered to them because they did not turn away from traitorous practices; they relished the customs of fornication and wicked lucre.  Each of them were indifferent to their closest relatives but drew near to indecency; they vaunted themselves in riches and in ill-gotten gains; each of them did just what he pleased; each chose to follow his own willful heart.  They did not separate from the people and their sin, but arrogantly threw off all restraint, adopting the customs of the wicked, of whom Elohim had said; “Their wine is venom of snakes, the cruel poison of vipers”.

Interpretation:

“The snakes” are the sovereigns of the gentiles, and “their wine” is their ‘traditions’ and “the poison of Vipers” is the chief of the sovereigns of Greece, who comes to wreak vengeance on them.  But the “Shoddy-Wall-Builders” and “White-washers” understood none of these things, for one who deals in mere wind, a spewer of lies, had spewed on them, one whose entire company Elohim’s anger had burned hot.  End interp.

 

But as Mosheh said to Yisra’el, “It is not for your righteousness or the integrity of your heart that you are going to dispossess these nations, but because He loved your ancestors and because He has kept His promise”.  Such is the verdict on the repentant of Yisra’el, those who turn away from the usages of the common people.  Because Elohim loved the forefathers who bore witness to the people following Him, so too He loves those who follow them, for to such Truly belongs the Covenant of the fathers.  But against His enemies, the Shoddy-Wall-Builders, His anger burns.  But He hates the Shoddy-Wall-Builders and His anger burns hot against them and all who follow them.

So there is one fate for everyone who rejects the Commandments of Elohim and abandons them to follow their own willful heart.  This is the word that Yirmeyahu spoke to Baruch son of Neriyah , and Elisha to Gehazi his servant.

So it is with all men who entered the new covenant in the land of Damascus, but then turned back and traitorously turned away from the fountain of Living Water.  They shall not be reckoned among the council of the people, and their names shall not be written in their book from the day the Beloved Teacher dies until the Mashiach from Aharon and from Yisra’el appears.  Such is the fate for all who join the company of the men of qodesh perfection and then become sick of obeying virtuous statutes.  This is the type of person who “melts in the crucible”. 

This is when YHWH ‘refines’ us, those who melt, do not survive being scrutinized by Elohim, they are rejected.

When his actions become evident, he shall be sent away from the company, as if his lot had never fallen among the taught ones of Elohim.  In keeping with his impiety the most knowledgeable men shall punish him until he returns to take his place among the men of the qodesh perfection.  When his actions become evident, according to the interpretation of the Torah which the men of qodesh perfection live by, no one is allowed to share either wealth or work with such a one, for all the set-apart ones of the Almighty have cursed him.

Such is the fate for all who reject the Commandments, whether old or new, who have turned their thoughts to false gods and who have lived by their willful hearts: they have no part in the household of Torah.

They will be condemned along with the ‘men of mockery’, because they have uttered lies against the correct torot and rejected the sure Covenant that they made in the land of Damascus[1], that is, ‘the New Covenant’.  Neither they nor their families shall have any part in the household of Torah.

Now from the day the Beloved Teacher passed away to the destruction of all the warriors who went back to the ‘man of the lie’ will be about 40 years. Now at that time Elohim’s anger will burn against Yisra’el, as He said; “Neither sovereign nor prince” nor judge nor one who exhorts to do what is not right will be left.  But those who repent of the sin of Ya’aqob have kept Elohim’s Covenant.  Then each will speak to his fellow, vindicating his brother, helping him walk in Elohim’s Way, and Elohim shall listen to what they say, and hear it, and “a record book has been written for him of those who fear Elohim and honor His Name” until salvation and righteousness are revealed for those who Fear Elohim.  “And you shall again know the innocent, from the guilty, those who serve Elohim and those who do not”.  “He keeps faith with those who love Him and to those who keep His Commandments, for a thousand generations”.

As for those separatists who left the city of the Tabernacle (Yerushalayim) and relied on Elohim in the time of Yisra’el’s unfaithfulness, but defiled the Heykal; they shall return again to the way of the people in a few matter [.  .  .  .] Each of them shall be judged in the qodesh council according to his spirit. 

But all of the members of the Covenant who breached the restrictions of the Torah, when the esteem of Elohim appears to Yisra’el they shall be excluded from the midst of the camp, and with them all who did evil in Yahudah when it was undergoing trial.

 

End of the ‘exhortations’

But all who hold fast to these statutes, going out and coming in according to the Torah, always obeying the Teacher and confessing to Elohim as follows: “We have wickedly sinned, we and our ancestors by living contrary to the Covenant torot, just and true are Your judgments against us”; and do not act arrogantly against His Qodesh torot and His righteous ordinances and His reliable declarations and who discipline themselves by the ancient torot by which the members of the Yahad were governed and listen attentively to the Teacher of Righteousness, not abandoning the correct torot when they hear them; they will rejoice and be happy and exultant.  They will prevail over all the inhabitants of the earth.  Then Elohim will make atonement for them and they will experience His deliverance because they have trusted in His Qodesh Name.

 

The Torot

 

A few of the Fragments that are published in The Dead Sea Scrolls, are so fragmented and so much is missing that any ‘new’ info is lost, what is left is very repetitive to what we have been reading.  I have opted to exclude these fragmented fragments from this writing.

I would encourage anyone to get a copy of the book.  But remember that the authors are making their ‘judgments’ (commentaries) from a ‘christian’ perspective.  If you stick to reading what was written in the Scrolls and skip over all the ‘authors’ comments, intro’s, and lead-ins, as they so obviously contradict what is written in these documents.  As if what YHWH commanded has, as ‘they’ say; “been done away with”.   

With the exception of a very few of these teachings everything in these documents hold to and are completely in sync with Yahusha Mashiach’s Teachings.

I have skipped 4Q266; fragmented

 

[.  .  . who sacrifices to Satyrs[2] or ask guidance from a necromancer or a medium [.  .  .  .] or who profanes the qodesh Name [.  .  . or any woman who has a bad reputation while]?? A virgin in the house of [her father .  .  .] another man lies with her [.  .  . or app]roaches his wife in the time of [her impurity .  .  .]

[.  .  . to] the Aharonites belongs the planting of [.  .  .  .] [.  .  .  . the first fruits of] all that they have, the tithe of domestic animals, whether cattle or sheep, the redemption money of the firstlings of unclean beasts, the redemption money of the first born human, the first shearing of the flock, and the assessment money for their own redemption; every sin for which restitution is made which cannot be returned; a fifth must be added to it” or [.  .  .  .] by their names, defiling His Qodesh Ruach [.  .  .  .] or is afflicted with a skin disease or an unclean bodily discharge [.  .  .  . or] reveals the secret of his people to the gentiles or curses or speaks rebellion against those anointed by the Qodesh Ruach or who speaks lies [against.  .  .  .] Elohim’s command or slaughters a domestic or wild animal with a living fetus [in it or who lies with] a pregnant woman when her monthly period [ceases .  .  .  . or lies with a man] as one lies with a woman: these are the ones who violate the [Way .  .  .] Elohim has decreed to remove [.  .  .  .]

So listen now, all you experts in righteousness, [who obey the To]rah, I will reveal to you the ways that lead to Life and the paths that lead to destruction; I will open your eyes [.  .  .  . in their traps] do not be caught; and when you understand the things that have happened in every generation [.  .  .  .]

As we can see; so much is lost, this is about as fragmented as I am going to include.  That is, unless, I come across something interesting.

 

[.  .  .  .Ahar]on and all who speak too quickly or in a harsh voice] or who does not speak his words clearly to make his voice heard, [none of these shall read from the Book of the Torah, lest he incur the penalty of death [.  .  .  .] [.  .  .  . to assist] his brothers, the priests, in the worship [.  .  .  .] Any of the Aharonites whi is captured by the gentiles [.  .  .  . may not come] to profane the Heykal by their impurity, he may not approach the worship [.  .  .  . he may not go] within the curtain or eat the qodesh

[food .  .  .] any Aharonite who befouls the wor[ship of Elohim .  .  .] to instruct with him in council of the people; and also[.  .  .  .] to betray the truth [.  .  .  .]  Any of the Aharonites Whose name is dropped from the truth [.  .  .  .] in his willful heart to eat any of the qodesh [ food.  .  .] of Yisra’el the council of the Aharonites [.  .  .  .] if he has eaten any of] the food and become guilty by consuming blood [.  .  .  . he shall not be named] in their genealogy.

This is the statute for those living in [the cities of Yisra’el.  .  .  .] Set-Apartness in their camps and their cities in a[ll .  .  .]

Okay, so, there are some more, that I am going to exclude, as it is basically identical and nothing new from what is written in Wayiqra 13, 14, &15, with little differences and much fragmented.  I will as I stated; include parts that shed light on what may be vague in the “Scripture” we know.  The following are some of, what appear to be commentary and interpretations; if you have read my studies, you know  are the interpretations of the Only True Righteous ‘Sons of Tsadoq’.  These are by that ‘nature’, the only true interpretations of ‘long lost’ Truth.

 

4Q271 Frag.2  One must never bring [gentile meat in the blood of their sacrifices.  .  .  . or any such blood on] his clothing into the zone of purity; nor is one to bring any portion of gold or silver [or bronze] or tin or lead that the gentiles used to make idols.  No one can bring it into the zone of purity, unless it is new, straight from the furnace [.  .  .  .] No one can bring skin or garment or part of any tool with which work is done that is unclean by reason of a corpse, unless it has been sprinkled according to the regulation [.  .  .  .] impurity, in the era of wickedness, a man is pure from all uncleanness is pure from all uncleanness , who [sees the sunset.  But any young man who is not old enough to be included among the registrants shall not sprinkle .  .  .]

 

Part of; 4Q271 Frag, 3

As for the verse that says; “When you sell anything or buy anything from your neighbor, do not defraud him” (Way 25).  Now this is the mean[ing .  .  .] [.  .  .  . he must be frank about] all that he is aware of that is found [in whatever he is selling]; [if there is fault in it] and he is aware of it, he is cheating him, whether it is human or animal.

And if [a man betroths his daughter to another ma]n, he shall tell him about all her defects, lest he bring upon himself the judgment of [the curse which say]s; “Cursed is he that leads the blind astray on the road” (Deb 27).  Moreover, he should not give her to someone who is not proper for her, for [this is a case of “forbidden mixtures”, like plowing with an ox and ass, or clothing made of wool and flax together.

 

Let no man bring [a woman into the Qodesh Covenant whom he knew to “do the deed” for a trifle or whom he knew [to “do the deed” while in the house of] her father; or a widow who has had intercourse after she became a widow, or any [woman who has a] bad reputation while a virgin in the house of her father??.  Let no man marry such a one unless [she is examined by] dependable and knowledgeable women who are selected at the command of the Overseer who is over the [general membership; the]n he may marry her, but when he marries her let him do according to the regulation and not tell others about [her  .  .  .]

 

This is the statute during all the era of wickedness for all who repent of their wicked ways: On the day he speaks to the Overseer of the general membership, they shall register him by the Oath of the Covenant that Mosheh made with Yisra’el, the covenant to return to the Torah of Mosheh with a whole heart, and with a whole soul to that which is found therein to do during the era of wickedness.  No one is allowed to tell him the statutes until he appears before the Overseer, so that he, the overseer, is not fooled by him when he examines him.  And when he imposes upon him the Oath to return to the Torah of Mosheh with a whole heart and with a whole soul, they are innocent in respect with him if he proves false.

Everything that is revealed from the Torah for the multitude of the Camp, and which he (the postulant) has imperfect knowledge, the Overseer should tell him and command him to study for one full year; and then according to his knowledge he may draw near.

But no one who is a fool or insane may enter; and no simpleton or ignoramus or one with eyes to weak to see or lame or crippled or deaf or minor child, none of these shall enter the congregation, for the Qodesh Malakim are in your midst.

[.  .  .  .] with you a Covenant, and with all Yisra’el. Therefore let a man take upon himself the Oath to return to the Torah of Mosheh, for in it everything is laid out in detail.  But the specification of the times during which all Yisra’el is blind to all these Statutes is laid out in detail in the “Book of the Time Divisions by Yobelim and Weeks”.  On the day a man takes on himself the Oath to return to the Torah of Mosheh the Malakim of Obstruction will leave him, if he keeps His Words.  That is why Abraham was circumcised on the day he gained True Knowledge.

 

As for the passage “observe what comes out of your lips”, it means to abide by every binding oath in which man promises to do anything from the Torah; he may not break it, even at the price of death.  Every promise a man makes to depart from the Torah he shall not keep, even at the price of death.

Concerning a woman’s oath; The passage that speaks of her husband annulling her oath (Bem 30) means he should not annul and oath if he does not know whether it should stand or be annulled.  If it violates the Covenant he should annul it and not allow it to stand.  The statute also applies to her father.

 

As for the passage that says; “Take no vengeance and bear no grudge against your kinfolk” (Way 19) any Covenant member who brings against his fellow an accusation not sworn to before witnesses or who makes an accusation in the heat of anger or who tells it to his elders to bring his fellow into disrepute, the same is a ‘vengeance-taker and a grudge-bearer’. It says only; “On His enemies Elohim takes vengeance, against His foes He bears a grudge.”

If he kept silent day by day and then in the heat of anger against his fellow spoke against him in a capital case, this testifies against him that he did not fulfill the commandment of Elohim which says to him; “You shall reprove your fellow and not bear the sin yourself.”

 

About ‘oaths’: The passage that says; “You may not seek a remedy by your own power” (1Shamu’el 25), a man who makes someone take an oath out in the countryside and not before judges or at their bidding; such a one has “sought a remedy by his own power”.

Now, there are exceptions to this statute, or YHWSHA at least gives way for a remedy, in the case of someone who is about to sue you, for whatever, as He told us to take care of the ‘suit’, one on one, so as to avoid going before the judges.

 

Everything that is lost and it is unknown which of the men of the camp stole it, its owner shall pronounce a malediction by the Covenant Oath and whoever hears it, if he knows and does not tell, is guilty.

 

And in this next paragraph, we have an issue that is completely different than what is found in the Torah about ‘lost items’ and what is to be done with them.  In the following, it starts out with the ‘fines’ for sins, that in the absence of the common man who would have received the money, it goes to the priest, and that is one thing.  But then about something that is ‘lost’, we have a discrepancy, Torah simply states that we hang onto and not ‘touch’ as in; don’t use it, wear it, or otherwise; but to set it aside until the one who had lost it, reclaims it.

Every sin for which restitution is to be made, in the absence of an owner to whom it is to be paid, the one making restitution shall confess to the priest and it shall belong to the priest alone, aside from the ram of expiation.  So also every lost item that is found with no owner present shall belong to the priest, if the one who found it does not know the proper thing to do with it.  if no owner is found, they shall have custody of it.

 

Anything in which a man shall violate the Torah and his fellow sees it, he alone, if it is a capital case, he shall tell him of it to his face (and) in a denunciation to the Overseer, who shall then make a written note of it, until he does it again in the presence of a sole witness, who again makes it known to the Overseer.  If he is caught doing it yet again by one witness, his fate is sealed. But if there are only two witnesses, who yet disagree about the offense, then the man should be banned only from the communal meal, if they are reliable, and if the day the man saw the offense, he tells the Overseer.  Two reliable witnesses may bring charges in a property case; only one is required for a ban from the communal meal.  A witness who is not old enough to be enrolled among those numbered as fearing Elohim may not be admitted before the judges to put someone to death on his evidence.  No one who has knowingly violated a single word of the Commandment will be considered a reliable witness against his fellow until he is considered fit to return to full fellowship.

 

This is the Statute for the judges of the nation.  They shall be ten men in all, chosen from the nation at the proper time; four from the tribe of Lewi and Aharon, and from Yisra’el six men, learned in the Book of Meditation (?Torah?) and in the basic Covenant principles, from the age of twenty-five to sixty.  No one above the age of sixty shall hold the office of judge of the nation, because when Adam broke faith, his life was shortened, and in the heat anger against the earth’s inhabitants, Elohim commanded their minds to regress before their life was over.

 

About purification by water; A man may not wash himself in water that is filthy and too shallow to make a ripple.  A man may not purify any vessel in such water or in a stone cistern that does not have enough water in it to make a ripple and that something unclean has touched, for its water will defile the water of the vessel.

Shabath Statutes

About the Shabath, how to keep it properly; A man may not work on the sixth day from the time that the solar orb is above the horizon by its diameter, because this is what is meant by the passage; “Observe the Shabath day to keep it Qodesh”.

On the Shabath day, one must not speak any coarse or empty words.  One is not to seek repayment of any loan from his fellow.  One may not go to court about property or wealth.  One may not discuss business or work to be done the next day.  A man may not go about in the field to do his desired activity on the Shabath.  One may not travel outside the city more than a thousand cubits.

A man may not eat anything on the Shabath day except food already prepared.  From whatever was lost in the field he may not eat, and he may not drink unless he was in the camp.  If he was on a journey and went down to bathe, he may drink where he stands, but he may not draw water into any vessel.

One may not send a gentile to do his business on the Shabath day.  A man may not put on filthy clothes or clothes kept in fleece unless he launders them in water or if they scrub them with spice.  A man may not voluntarily cross Shabath borders on the Shabath day.  A man may walk behind an animal to graze it outside his city up to two thousand cubits.  One may not raise his hand to hit it with a fist.  If it is uncooperative, he should leave it tied up.

A man may not carry anything outside his house, nor should he carry anything in.  If he is in a temporary shelter, he should not take anything out of it, or bring anything in.

No one should open a sealed vessel on the Shabath.  No one should carry medicine on his person, either going out or coming in.

No one should provoke his servant, his maid-servant, or his employee on the Shabath.  No one should help an animal give birth on the Shabath; and if it falls into a well or a pit, he may not lift it out on the Shabath.

Now, here is a ‘correct statute’ that many will argue that Mashiach stated it was okay to assist an animal in distress.  But, WAS that what Mashiach was saying, when He asked the question; “who here would not help his donkey out of a pit on Shabath?  He is asking a question, NOT stating that it is permissible.  The Pharisees, Sadducees and the scribes all were rebuking Him for what they viewed as breaking the Torah of the Shabath, and He in answer, was laying on them the things they do on Shabath that are not right to do.   He was pointing to their own transgressions, as He had said, roughly; “Before you can see to rebuke your brother, to remove the sliver in his eye, remove the ‘plank’ from your own eye.”

And it came to be, as He went into the house of one of the rulers of the Pharisees to eat bread on the Shabath, that they were watching Him closely.  And see, there was a certain man before Him suffering from dropsy.  And יהושע responding, spoke to those learned in the Torah and the Pharisees, saying, “Is it right to heal on the Shabath?” But they were silent. So taking hold of him He healed him, and let him go.  And to them He said, “Which of you, having a donkey or an ox that has fallen into a pit, shall not immediately pull him out on the Shabath day?”  And they were unable to answer Him regarding these matters.

They were unable to answer because He had revealed their sin.

 

No one should rest in a place near to gentiles on the Shabath.  No one should profane the Shabath for wealth or spoil on Shabath.

Any living human who falls into a body of water or a cistern shall not be helped out with ladder, rope or tool.  No one should offer any sacrifice on the Shabath except the Shabath whole burnt offering, for so it is written; “besides your Shabaths” (Way 23).

Now, if we are not to save a drowning ‘person’ on the Shabath, why would it be okay to save an animal, on the Shabath?  And this has NOTHING to do with Mashiach ‘healing’ on Shabath, no ‘word’ of the mouth that is in keeping with YHWH on Shabath, could be considered work.

The Clean and the Unclean

No one should send a whole burnt offering, cereal offering, incense offering, or wood offering  to the altar through anyone impure by any of the impurities, thus allowing him to defile the altar; for it is written; “The sacrifice of the wicked is abhorrent; but the prayer of the righteous is like an offering received with favor” (Mish 15).  No one who enters the house of worship shall enter in impurity, with garments requiring ritual laundering.  When the trumpets for assembly are blown, let him go earlier, or later so that they need not stop the whole service, for it is a place of Qodesha.

A man may not lie with a woman in the city of the Heykal, defiling the city of the Heykal by their uncleanness.

Everyone who is controlled by the spirits of Belial and who advises apostasy will receive the same verdict as the necromancer and the medium; but all such who go astray to defile the Shabath and the Moedim shall not be put to death, for it is the responsibility of human beings to keep him in custody.  If he recovers from it, they must watch him for seven years and afterwards he may enter the assembly.

Let no one attack any of the gentiles with intent to kill for the sake of wealth or spoil, nor may anyone carry away any of their wealth, so that they may not blaspheme, except by the council of the commonwealth of Yisra’el.

No one may sell a clean animal or bird to the gentiles, lest they sacrifice them to idols; neither from his threshing floor or from his winepress shall he sell to them, in all his property; his servant and his maidservant he may not sell to them, for they have entered with him into Abraham’s covenant.

No one may defile himself with any creature or creeping thing by eating them, from the larvae of bees to any living creature that crawls in the water; and the fish may not be eaten unless they are split open while living and their blood poured out.  All species of locust must be put in fire or water while they are alive, because that befits their nature.  Every piece of wood or stone or dust that is desecrated by human uncleanness, with stains of oil; according to their uncleanness, whoever touches them will become unclean.  Every instrument, nail, or peg in the wall of a house where a corpse lies shall be unclean, with the same impurity as a work tool.

The regulations above are the statutes for those who live in the cities of Yisra’el, with these regulations to separate unclean from clean and to discriminate between set-apart and profane.  These are the statutes for the sage to live by with all that is living, according to the regulation for every occasion.  If the seed of Yisra’el lives according to this law, they shall never know condemnation.

 

This is the statute for those who live in camps, who live by these statutes in the age of wickedness, until the appearance of the Mashiach of Aharon and of Yisra’el: up to ten men at least, for thousands, and for hundreds, and fifties, and tens.  For every group of ten, a priest knowledgeable in the Book of Meditation should always be present; by his command all shall be ruled.  If he is not qualified in these statutes and a Lewite is qualified in them, then the allotment shall proceed in all its ways at his command, all the members of the camp.  But if it is a case of the torot of skin diseases, then the priest must come and be present in the camp, and the Overseer shall instruct him in the details of the Torah, and even if the priest is ignorant, it is he who must isolate the one suffering from skin disease, because that duty is the priests alone.

This is the statute for the Overseer of a camp.  He must teach the general membership about the works of Elohim, instruct them in His Mighty miracles, relate to them the future events coming to the world with their interpretations; he should care for them as a father does his children, taking care of all their problems as a shepherd does for his flock.  He should loosen all their knots, that there be no one oppressed or crushed in his congregation.

He shall observe everyone who is added to his group as to his actions, his intelligence, his ability, his strength, and his wealth and write him down by his place according to his share in the allotment of Light.

 

 No members of the camp are allowed to bring anyone into the group except by permission of the Overseer of the camp; and none of the members of Elohim’s Covenant should do business with corrupt people, except hand to hand.  No one should do any buying or selling unless he has informed the Overseer who is in the camp and taken council with him, lest they err unwittingly.  Likewise with any man who marries a woman let it be with the council of the Overseer; and likewise let him instruct a man who wishes to divorce.  He shall educate their sons and daughters and young children in a spirit of meekness and love of mercy.  He must not bear against them a grudge in anger and wrath for their transgressions.  And one who is not bound {.  . .  .]

This is the statute for those living in camps, for all [.  .  .  .] If any have broken these statutes, they will not prosper when they live in the land [.  .  .]

 

These are the regulations for the instructor [.  .  .] [.  .  . when the verse comes true that says; “There shall come upon your people days] that have not been since the day Ephrayim separated from Yehudah” (Yesh 7).  But as for all who live by these statutes, Elohim’s Covenant stands firm for them, delivering them from all the traps of corruption; but “the ignorant pass them by and are punished” (Mish 22 & 27)

 

Rank and File

The rule of dwelling in all the camps.  All shall be mustered by their names; the priests first, the Lewites second, the children of Yisra’el third, the proselyte fourth.  Then they shall by recorded by name, one after the other; the priests first, the Lewites second, the children of Yisra’el third, the proselyte fourth.  In the same order they shall sit, and in the same order they will inquire of all.

The priest who presides at the head of the general membership must be between 30 to sixty years old, learned in the Book of Meditation and in all the regulations of the Torah, speaking them in the proper way.  The Overseer of all the camps must be between thirty and fifty years old, master of every secret of men and of every deceptive utterance.  At his command the members of the congregation shall enter, each in his turn.  Anything that any man might have to say; let him say it to the Overseer, including any kind of dispute or legal matter.

 This is the statute of the general membership for meeting all their needs; a wage of two days every month at least shall be given to the Overseer.  Then the judges will give some of it for their wounded, with some of it they will support the poor and needy, and the elder [bent with age], the man with a skin disease, whoever is taken captive by a foreign nation, the girl without a near kinsman, the boy without an advocate, and for whatever is common business, so that the common house should not be cut off.

This is the exposition for those who live in the camps, and these are the pillars of the foundations of the assembly.

Crimes and Punishment

And this is the exposition of the regulations by which they shall be governed until the appearance of the Mashiach of Aharon and of Yisra’el, so that their iniquity may be atoned for, [Cereal offering and sin offering.  .  .]

Whoever lies knowingly in a matter of money shall be expelled from the common meal [.  .  . and suffer reduced rations sixty days; and whoever speak[s.  .  .] and whoever bears a grudge against his neighbor, which is not lawful, shall suffer reduced rations [.  .  .]

 

Okay, I am going to exclude the next few Fragments as nearly identical to the Community Rule previously posted.

Procedure for punishments

Whoever is disciplined must come and tell it to the priests who presides over the general membership, he must receive his verdict willingly, just as it says through Mosheh concerning the person who sins unwittingly, that they shall bring his sin offering or his guilt offering; and concerning Yisra’el it is written; “I shall go to the ends of the heaven and I will not smell the odor of your incense” (Way 26).  In another place it is written; “Rend your hearts and not your garments” (Yo’el 2), and, “Return to Elohim with weeping and fasting”  (Yo’el 2).  Anyone who rejects these regulations with the statutes found in the Torah of Mosheh shall not be considered one of those who belong to His Truth; for his soul is repulsed by righteous discipline.  He shall be sent away in the presence of the general membership for the crime of rebellion, and the priest who presides over the general membership shall speak, and raise his voice and say:

Blessed are You! You are the All, in Your hands are all things, and Maker of All, who has established the peoples by clans and tongues and nations, then led them astray in a wasteland without a way, but You have chosen our fathers, You have given to their descendants the statutes of Your Truth, and the judgments of Your Qodesha, which, if humankind shall do, they shall have Life.  And the boundaries have You made for us, and they that transgress them You have cursed, but we are Your redeemed people, and the sheep of Your pasture.  Indeed, You have cursed the transgressors, but You have made us firm.

Then the excommunicated shall leave.  Anyone who uses any of their property or who greets him or who agrees with him, this matter shall be recorded by the Overseer with an engraving tool, and his fate is sealed.

And all those who live in camps shall convene on the third month and curse those who stray from the Torah to the right or to the left.

Conclusion of the Statutes

This is the exposition of the regulations that they shall follow during the era of wickedness, for which they are responsible in all the times of wrath and the stages of their journeys, for all those who live in their camps and all those who live in their cities.

Behold, all of this is on the basis of the most recent interpretations of Torah.

 

 



[1] The land of Damascus, frequently mentioned in the Dead Sea Scrolls (DSS), is the Qumran community, otherwise known as “the Sons Of Tsadoq” and later became known as the ‘Essenes’, where Yohanan the Immerser was reared.

[2] SATYRS are called the attendants of Dionysus 2: great lovers of wine and NYMPHS. Along with the MAENADS they form the train of the god, dancing ...

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