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| Author(s): |
Clarisse Ferreira da Silva
Total Authors: 1
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| Document type: | Doctoral Thesis |
| Press: | São Paulo. |
| Institution: | Universidade de São Paulo (USP). Faculdade de Filosofia, Letras e Ciências Humanas (FFLCH/SBD) |
| Defense date: | 2009-08-13 |
| Examining board members: |
Nachman Falbel;
Suzana Chwarts;
Vicente Carlos Rodrigues Alvarez Dobroruka;
Ruth Leftel;
Luiz Felipe de Cerqueira e Silva Pondé
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| Advisor: | Nachman Falbel |
| Abstract | |
Since its construction in the time of king Salomon, the Jerusalem Temple was the corner stone of the Southern Javism and, from then on, of the Second Temple Judaism. The so-called Temple Thought, based on the rules of pure and impure inside the sacred place and time which governed the priestly life, will expand vigorously in this period due to the growth in importance and centrality of the Jerusalemite sanctuary inside the post-exilic society. At the same time, the high value of the priesthood was in its peak. The high priest was, from the return from the Babylonian exile on, the religious and political head of the Jewish nation until Salome Alexandras ascension to the throne in the first century B.C., function that was restituted after the fall of the Herodian dynasty. Around the second century B.C., a community founded and leaded by priests, presently known as the Qumran Community, isolated itself from the surrounding society, aiming at following the strict observance of the priestly rules of purity. In its centre in the Judean desert, in the region of Qumran near the Dead Sea, its members produced and kept manuscripts by which they based and constituted their peculiar organization. Those manuscripts are named Dead Sea Scrolls, or, more specifically, Qumran Scrolls. Among them we can find the Temple Scroll, the Rule of Community and the Damascus Document, sources of biblical interpretation and of community rules that guided them while they expected the end of times, when the priests of the Community would, eventually, be reinvested of their power in the purified Temple. Basing ourselves on these three documents we elaborated our dissertation by analyzing the discourse produced by the communal leadership, whose goal was the constitution of a priestly society, shaped in its radical interpretation of the Scriptures and of the world. (AU) | |