See M.C. Nussbaum, Upheavals of Thought: The Intelligence of Emotions (Cambridge: Cambridge University Press, 2001).

 See M.C. Nussbaum, Upheavals of Thought: The Intelligence of Emotions (Cambridge: Cambridge University Press, 2001). )| false
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 See C.A. Newsom, The Self as Symbolic Space: Constructing Identity and Community at Qumran (STDJ, 52; Leiden: Brill, 2004), pp. 91–92. On emotions at Qumran, see A. Mermelstein, “Love and Hate at Qumran: The Social Construction of Sectarian Emotion,” DSD 20 (2013), pp. 237–63.

 See C.A. Newsom, The Self as Symbolic Space: Constructing Identity and Community at Qumran (STDJ, 52; Leiden: Brill, 2004), pp. 91–92. On emotions at Qumran, see A. Mermelstein, “Love and Hate at Qumran: The Social Construction of Sectarian Emotion,” DSD 20 (2013), pp. 237–63.)| false
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 R.A. Rappaport, Ritual and Religion in the Making of Humanity (Cambridge: Cambridge University Press, 1999), p. 52.

 R.A. Rappaport, Ritual and Religion in the Making of Humanity (Cambridge: Cambridge University Press, 1999), p. 52.)| false
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 R.A. Rappaport, Ritual and Religion in the Making of Humanity (Cambridge: Cambridge University Press, 1999), p. 105. The association between community and ablutions was not unique to this sect; according to H.K. Harrington (“What is the Purpose of Ritual Ablutions in Ancient Judaism?” Journal of Asia Adventist Seminary 12 [2009], pp. 1–17 [6]), for many Second Temple Jews “ablutions serve to establish a new identity for a group of Jews which believed they had special access to God.” Nevertheless, the sect’s emphasis on their exclusive ability to become pure is unique.

 R.A. Rappaport, Ritual and Religion in the Making of Humanity (Cambridge: Cambridge University Press, 1999), p. 105. The association between community and ablutions was not unique to this sect; according to H.K. Harrington (“What is the Purpose of Ritual Ablutions in Ancient Judaism?” Journal of Asia Adventist Seminary 12 [2009], pp. 1–17 [6]), for many Second Temple Jews “ablutions serve to establish a new identity for a group of Jews which believed they had special access to God.” Nevertheless, the sect’s emphasis on their exclusive ability to become pure is unique.)| false
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 See J. Licht, The Thanksgiving Scroll (Jerusalem: Bialik Institute, 1957), p. 162 (Hebrew). For other texts that use להתקדש to indicate the speaker’s ability to purify himself, see, for example, 1QS 3:4–5 (ולוא יתקדש בימים ונהרות); 4Q512 33 + 35 5 (במים … להתקדש).

 See J. Licht, The Thanksgiving Scroll (Jerusalem: Bialik Institute, 1957), p. 162 (Hebrew). For other texts that use להתקדש to indicate the speaker’s ability to purify himself, see, for example, 1QS 3:4–5 (ולוא יתקדש בימים ונהרות); 4Q512 33 + 35 5 (במים … להתקדש).)| false
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 H. Birenboim, “‘For He is Impure among All Those Who Transgress His Words’: Sin and Ritual Defilement in the Qumran Scrolls,” Zion 68 (2003), pp. 359–66 (363) (Hebrew).

 H. Birenboim, “‘For He is Impure among All Those Who Transgress His Words’: Sin and Ritual Defilement in the Qumran Scrolls,” Zion 68 (2003), pp. 359–66 (363) (Hebrew).)| false
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 See Birenboim, “‘For He is Impure,’” p. 362.

 See Birenboim, “‘For He is Impure,’” p. 362.)| false
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 M.C. Nussbaum, Hiding from Humanity: Disgust, Shame, and the Law (Princeton: Princeton University Press, 2004), p. 183.

 M.C. Nussbaum, Hiding from Humanity: Disgust, Shame, and the Law (Princeton: Princeton University Press, 2004), p. 183.)| false
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 See Birenboim, “‘For He is Impure,’” p. 364.

 See Birenboim, “‘For He is Impure,’” p. 364.)| false
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 Rappaport, Ritual and Religion, p. 121; emphasis in original.

 Rappaport, Ritual and Religion, p. 121; emphasis in original.)| false
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