David Volgger, «The Day of Atonement according to the Temple Scroll», Vol. 87 (2006) 251-260
The Temple Scroll (11Q19) dedicates about two and a half columns to the Day of
Atonement (25,10-27,10). The present study concentrates on the content of the
transmitted text (25,10-16; 26-3-13, and 27,01-02.1-10), analyses its structure,
and explains its development of thought. The focus of the text seems to be on the
concept of the sin-offering. First, the sin-offering of a he-goat makes part of the
common festival sacrifice. Second, the two rams belong as burnt-offering to the
special sin-offering of the Feast. And third, a he-goat for YHWH is offered as a
special sin-offering on the altar of burnt-offering, whereas, a second he-goat for
Azazel bears all the sins of Israel and is sent out into the desert. Since the he-goat
for Azazel does not get in touch with the altar of burnt-offering, it cannot be
classified as a burnt-offering. Moreover, it shares only one major feature with the
other sin-offerings, namely, to remove sins.
The Day of Atonement according to the Temple Scroll 255
3. The common festival sacrifice
Section II (25,12-15) prescribes a burnt-offering for the Day of
Atonement. It consists of one bullock, one ram, seven yearling lambs
without blemish, and one he-goat for the sin-offering (cf. 25,13-14:
tafjl dja µyz[ ry[ç ?µymymt¿ h[bç hnç ynb µyçbk dja lya dja rp). Thereafter the
author specifies in 25,14 that the he-goat does not belong to the particular sin-
offering of atonement: µyrwpkh tafjm dbl “besides the sin-offering of
atonement†(5). The sacrifices mentioned in 25,13-14 are not analysed
regarding their different portions. But they are destined as a unit of offerings
for the altar. The same quantity of animals is required for every first day of a
month (14,1-8). Twice as much is prescribed on the first day of the first and
seventh month (14,9-17; 25,2-10). It is not demanded for the day of Passover
(17,6-9), the days of Mazzot (10-16) or one of the Feasts of First Fruits (18,1
- 23,01/25,1).
According to 25,14-15 they have to add “their cereal offerings and their
libations according to their prescription†hmfpçmk hmksnw hmtjnmw. This general
rule concludes the enumeration of the common sacrifices for the Day of
Atonement.
Section VI (27,1-5) returns to this topic. It seems to start with the sin-
offering and its effect in 27,2: hmhl jlsnw larçy ynb l[ “for all sons of Israel
lwk
and it shall be forgiven to themâ€. When we also consider the time particle rja
“afterwards†in 27,3, a certain sequence of cult acts emerge from the text (6).
First, the cult person offers the sin-offering, “then he offers the bullock, the
ram, and the lambs according to their prescription on the altar of the burnt-
offering†hlw[h jbzm l[ hmfp?çmk µyçbk¿h taw l?ya¿h taw rph ta hç[y rja (cf.
27,3-4). Then, the author emphasizes the effect of the entire burnt-offering:
“it causes pleasure for the sons of Israel†larçy ynbl hlw?[¿h htxrnw. Whereas
the sin-offering makes the Israelites experience reconciliation and
forgiveness, the burnt-offering in 27,1-5 imparts pleasure. The concept
“burnt-offering†hlw[ includes the sin-offering. This becomes especially clear
in this section. The agenda of the sin-offering is developed merely up to the
offering on the altar. It is parallel to the agenda of the ‘normal’ burnt-offering
(27,4).
The concluding clause in 27,5, in fact, underlines the prescriptions for the
Day of Atonement. They apply “once a year†hnçb tja µ[p (cf. 27,5).
In short, both sections II and VI refer to the same sacrifice. However, they
do so from different perspectives. Lines 25,12-15 analyse the common
festival sacrifice on the Day of Atonement (wb “on itâ€; cf. 25,12) in its
elements and list them according to a usual pattern of the TS. Lines 27,1-4, on
the other hand, arrange them according to the sequence of their offering. Both
cult agendas, however, conclude their analysis with the burning of the
relevant sacrificial portions on the altar.
(5) On this point cf. SCHIFFMAN, “The Case of Atonement Ritualâ€, 185.
(6) The exact sequence of these acts is not clear from the text; cf. also the sacrifical
agenda on the feast of the Wood Offering in 23,9–24,11; against YADIN, The Temple Scroll,
I, 146-148.