See, for example, Lawrence Schiffman, The Halakhah at Qumran (Leiden: Brill, 1975); Yaakov Sussman, “The History of Halakha and the Dead Sea Scrolls: Preliminary Observations on Miqsat Mavase Ha-Torah (4QMMT),” Tarbiz 59 (1990) [Hebrew]: 11–76; Steven Fraade, “Shifting from Priestly to Non-Priestly Legal Authority: A Comparison of the Damascus Document and the Midrash Sifra,” dsd 6, no. 2 (1999): 109–25; Vered Noam, “Traces of Sectarian Halakha in the Rabbinic World,” in Rabbinic Perspectives: Rabbinic Literature and the Dead Sea Scrolls, Proceedings of the Eighth International Symposium of the Orion Center, ed. S. D. Fraade et al. (Leiden: Brill, 2006), 67–85; eadem, From Qumran to the Rabbinic Revolution: Conceptions of Impurity (Jerusalem: Yad Ben Zvi Press, 2010) [Hebrew]; and Aharon Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (Berkley: University of California Press, 2009), among many others.

See, for example, Lawrence Schiffman, The Halakhah at Qumran (Leiden: Brill, 1975); Yaakov Sussman, “The History of Halakha and the Dead Sea Scrolls: Preliminary Observations on Miqsat Mavase Ha-Torah (4QMMT),” Tarbiz 59 (1990) [Hebrew]: 11–76; Steven Fraade, “Shifting from Priestly to Non-Priestly Legal Authority: A Comparison of the Damascus Document and the Midrash Sifra,” dsd 6, no. 2 (1999): 109–25; Vered Noam, “Traces of Sectarian Halakha in the Rabbinic World,” in Rabbinic Perspectives: Rabbinic Literature and the Dead Sea Scrolls, Proceedings of the Eighth International Symposium of the Orion Center, ed. S. D. Fraade et al. (Leiden: Brill, 2006), 67–85; eadem, From Qumran to the Rabbinic Revolution: Conceptions of Impurity (Jerusalem: Yad Ben Zvi Press, 2010) [Hebrew]; and Aharon Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (Berkley: University of California Press, 2009), among many others.)| false
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Idem, “The Sabbath Trumpets in 4Q493,” RevQ 12 (1987): 556–59.

Idem, “The Sabbath Trumpets in 4Q493,” RevQ 12 (1987): 556–59.)| false
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E. J. C. Tigchelaar, “Sabbath Halakha and Worship in 4QWays of Righteousness: 4Q421 11 and 13+2+8 par 4Q264a 1–2,” RevQ 18 (1998): 365; and idem, “More on 4Q264a (4QHalakha A or 4QWays of Righteousness(c)?),” RevQ 19 (2000): 454.

E. J. C. Tigchelaar, “Sabbath Halakha and Worship in 4QWays of Righteousness: 4Q421 11 and 13+2+8 par 4Q264a 1–2,” RevQ 18 (1998): 365; and idem, “More on 4Q264a (4QHalakha A or 4QWays of Righteousness(c)?),” RevQ 19 (2000): 454.)| false
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Noam and Qimron, “Qumran Composition,” 80.

Noam and Qimron, “Qumran Composition,” 80.)| false
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Joseph Baumgarten, “A Proposed Re-interpretation of Qumran Shabbat Regulations,” in Zaphenath-Paneah: Linguistic Studies Presented to Elisha Qimron on the Occasion of His Sixty-Fifth Birthday, ed. D. Sivan, et al. (Beer-Sheva: Beer-Sheva University Press, 2009), *10.

Joseph Baumgarten, “A Proposed Re-interpretation of Qumran Shabbat Regulations,” in Zaphenath-Paneah: Linguistic Studies Presented to Elisha Qimron on the Occasion of His Sixty-Fifth Birthday, ed. D. Sivan, et al. (Beer-Sheva: Beer-Sheva University Press, 2009), *10.)| false
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Noam and Qimron, “Qumran Composition,” 71.

Noam and Qimron, “Qumran Composition,” 71.)| false
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See further at David Henshke, “Teqiʿat shofar be-Shabbat,” Sidra 8 (1992): 31–34.

See further at David Henshke, “Teqiʿat shofar be-Shabbat,” Sidra 8 (1992): 31–34.)| false
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Noam and Qimron, “Qumran Composition,” 70.

Noam and Qimron, “Qumran Composition,” 70.)| false
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Ibid., 66 n. 25. See also a hint to this idea in Baumgarten, djd 35:55, cited above, n. 7.

Hanoch Albeck, Mavo la-Talmudim (Tel-Aviv: Dvir, 1987), 639–40 [Hebrew].

Hanoch Albeck, Mavo la-Talmudim (Tel-Aviv: Dvir, 1987), 639–40 [Hebrew].)| false
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Noam and Qimron, “Qumran Composition,” 65.

Noam and Qimron, “Qumran Composition,” 65.)| false
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Ibid., 66 n. 25.

See analysis at Lutz Doering, “New Aspects of Qumran Sabbath Law from Cave 4 Fragments,” in Legal Texts and Legal Issues. Proceedings of the Second Meeting of the International Organization for Qumran Studies, Published in Honour of Joseph M. Baumgarten, ed. M. Bernstein, et al. (Leiden: Brill, 1997), 256–64.

See analysis at Lutz Doering, “New Aspects of Qumran Sabbath Law from Cave 4 Fragments,” in Legal Texts and Legal Issues. Proceedings of the Second Meeting of the International Organization for Qumran Studies, Published in Honour of Joseph M. Baumgarten, ed. M. Bernstein, et al. (Leiden: Brill, 1997), 256–64.)| false
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E. Larson et al., “251. 4QHalakha A,” in Discoveries in the Judaean Desert (Oxford: Clarendon, 1999), 35:28. Possible candidates for this word are יש or צריך. On the usage of יש followed by a proper noun or pronoun and an infinitive, see 2 Chr 25:9; m. Roš Haš. 2:9; m. Sanh. 5:4, 6:1; and m. Soṭah 9:15. In those contexts, the phrase means “can” but perhaps it can also mean “should” or “must,” as in this context. צריך followed by a pronoun and an infinitive is used in Amoraic literature in the sense of “one must”; see y. Ned. 5:5, 39a; y. Šeb. 6:2, 36c; and ʿAvot R. Nat. B 21.

E. Larson et al., “251. 4QHalakha A,” in Discoveries in the Judaean Desert (Oxford: Clarendon, 1999), 35:28. Possible candidates for this word are יש or צריך. On the usage of יש followed by a proper noun or pronoun and an infinitive, see 2 Chr 25:9; m. Roš Haš. 2:9; m. Sanh. 5:4, 6:1; and m. Soṭah 9:15. In those contexts, the phrase means “can” but perhaps it can also mean “should” or “must,” as in this context. צריך followed by a pronoun and an infinitive is used in Amoraic literature in the sense of “one must”; see y. Ned. 5:5, 39a; y. Šeb. 6:2, 36c; and ʿAvot R. Nat. B 21.)| false
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Tigchelaar, “Sabbath Halakha,” 369.

Tigchelaar, “Sabbath Halakha,” 369.)| false
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See Elisha Qimron, The Hebrew of the Dead Sea Scrolls (Atlanta: Scholars Press, 1986), 21. The word לו followed by an infinitive is also found at 4Q266 f6i:11: ואם לו ליוסף.

See Elisha Qimron, The Hebrew of the Dead Sea Scrolls (Atlanta: Scholars Press, 1986), 21. The word לו followed by an infinitive is also found at 4Q266 f6i:11: ואם לו ליוסף.)| false
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Noam and Qimron, “Qumran Composition,” 81.

Noam and Qimron, “Qumran Composition,” 81.)| false
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Tigchelaar, “Sabbath Halakha,” 369. See also Alex Jassen, Scripture and Law in the Dead Sea Scrolls and Ancient Judaism (Cambridge: Cambridge University Press, 2014), ch. 5.

Tigchelaar, “Sabbath Halakha,” 369. See also Alex Jassen, Scripture and Law in the Dead Sea Scrolls and Ancient Judaism (Cambridge: Cambridge University Press, 2014), ch. 5.)| false
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Nehemiah Brüll, “Heʿarot shonot,” Beth Talmud 4 (1885): 75 [Hebrew], shows that this explanation borrows terminology from other rabbinic laws and must therefore be a later application. See also Friedman, “Primacy of Tosefta,” 321.

Nehemiah Brüll, “Heʿarot shonot,” Beth Talmud 4 (1885): 75 [Hebrew], shows that this explanation borrows terminology from other rabbinic laws and must therefore be a later application. See also Friedman, “Primacy of Tosefta,” 321.)| false
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See Friedman, “Primacy of Tosefta,” 328–29; and Noam and Qimron, “Qumran Composition,” 83–84.

See Friedman, “Primacy of Tosefta,” 328–29; and Noam and Qimron, “Qumran Composition,” 83–84.)| false
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See Friedman, “Primacy of Tosefta,” 321.

See Friedman, “Primacy of Tosefta,” 321.)| false
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Friedman, “Primacy of Tosefta,” 313–38.

Friedman, “Primacy of Tosefta,” 313–38.)| false
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Noam and Qimron, “Qumran Composition,” 87.

Noam and Qimron, “Qumran Composition,” 87.)| false
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Ibid., 88.

Tigchelaar, “Sabbath Halakha,” 364.

Tigchelaar, “Sabbath Halakha,” 364.)| false
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Noam and Qimron, “Qumran Composition,” 60.

Noam and Qimron, “Qumran Composition,” 60.)| false
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Abraham Geiger, “Die gesetzlichen Differenzen zwischen Samaritanern und Juden,” Zeitschriften der Deutschen Morgenländischen Gesellschaft 20 (1866): 527–73, 532–33.

Abraham Geiger, “Die gesetzlichen Differenzen zwischen Samaritanern und Juden,” Zeitschriften der Deutschen Morgenländischen Gesellschaft 20 (1866): 527–73, 532–33.)| false
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See Anan ben David, Karaite Anthology: Excerpts from the Early Literature (trans. L. Nemoy; New Haven: Yale University Press, 1952), 18, who writes: “If the fire has been kindled on a weekday, prior to the arrival of the Sabbath, it must be extinguished.” See further at Noam and Qimron, “Qumran Composition,” 91.

See Anan ben David, Karaite Anthology: Excerpts from the Early Literature (trans. L. Nemoy; New Haven: Yale University Press, 1952), 18, who writes: “If the fire has been kindled on a weekday, prior to the arrival of the Sabbath, it must be extinguished.” See further at Noam and Qimron, “Qumran Composition,” 91.)| false
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Ibid., 89.

Translation from Steve Mason, ed., Flavius Josephus: Translation and Commentary (Leiden: Brill, 2000), vol. 1B, 117–18.

Translation from Steve Mason, ed., Flavius Josephus: Translation and Commentary (Leiden: Brill, 2000), vol. 1B, 117–18.)| false
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