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Extra info 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)
5 This study tries to move beyond the limitations of the terminology and will prefer the self-identifying term, “Yaḥad,” rather than the more subjective “Qumran Sect,” “Dead Sea Sect,” or even “Essene,” whenever possible. Although this study follows the consensus that the Yaḥad was related to the Essenes, the precise nature of that relationship remains unclear (see below, chapter four). 2 The Social-Scientific Study of Second-Temple Judaism Social scientists and scholars of religion have begun to broaden their definition of a “sect” to fit a number of different social and historical contexts.
Tend to keep their members in small-scale communities. The most distinguishable example is the “branching” of the Hutterite colony. Hutterite colonies form new colonies, called “cell colonies,” when the population reaches a maximal size of 120-150 persons. This procedure enables them to make biological growth without losing the small, manageable face-to-face character of their domestic group, but demands redistribution of capital and authority. 30 These types of comparative conclusions should be made cautiously, as they are drawn from a different time and cultural context, but for what they are worth, they provide some insight into the demograph28 See his discussion of the S and D communities, in Regev, “The ‘Yahad’ and the ‘Damascus Covenant’”; “Comparing Sectarian Practice and Organization: The Qumran Sects in Light of the Regulations of the Shakers, Hutterites, Mennonites and Amish,” Numen 51 (2004): 146-81; and Sectarianism in Qumran: A Cross-Cultural Perspective (Berlin: De Gruyter, 2007).
Montaner; Leiden: Brill, 1992], 83-166, esp. 83-84). The founding of the Essene hypothesis is discussed in Norman Golb, “The Problem of Origin and Identification of the Dead Sea Scrolls,” Proceedings of the American Philosophical Society 124 (1980): 1-24, where he includes his English translation of Sukenik’s article. 37 See the recent synopsis of the Essene Hypothesis, in Hutchesson, “The Essene Hypothesis After Fifty Years”; and also Wido Van Peursen, “Qumran Origins: Some Remarks on the Enochic/Essene Hypothesis,” RevQ 20 (2001): 241- THE YAḤAD AND THE SEREKH 35 so only a few relevant comments are necessary here.