1. The Rule of the Community

The Rule of the Community is a composite document serving as something of a constitution for the Qumran community.  It provides not only regulations for entrance into the community and the ordering of common life, but also some of the theoretical underpinnings of the sectarian movement.
 

1.1. 1QS 1.16-3.12

This section continues the theme of entrance into the community begun in 1.1-15, providing details about the procedure of admitting initiates.  To join the community is to "cross over into the covenant before God," the practical consequence of which is to "act according to everything that He [God] has commanded," in spite of any obstacles encountered during the dominion of Belial (1.16-20).  (The phrase “to cross over into the covenant derives from Deut 29:11.)  In other words, to join the community requires repentance:  the turning from sin to Torah-obedience.  To cross over into the covenant also requires public confession, during which the initiant identifies with rebellious Israel past and present and confesses God's righteous judgment against His people and His loving kindness (1.24-2.1).

    During the initiation ceremony the Levites in the community are required to pronounce curses on "all the men of Belial's lot" (2.5), those Jews who are not members of the community and who are considered to be disobedient to God.  The curse includes being denied God's compassion and forgiveness for their iniquity: "May God not have compassion on you when you cry out.  May He not forgive by atoning for your iniquity" (2.8).

    Curses are also pronounced on "he who enters this covenant and places the stumbling-block of his iniquity before himself so that he backslides" (2.12). Presumably this is the man who has begun the process of entering the covenant, but does not carry it through to full membership, because he continues "to walk in the stubbornness of his heart" (2.14).   The curse includes the destruction of his spirit without the possibility of forgiveness (2.15) and the adherence of the curses of the covenant to him (Deut 29:20).
 

1.2. 1QS 5-7

These three columns contain a series of rules for the ordering of common life.  Although generally very practical in orientation, nevertheless, frequently the theological foundations underpinnings self-understanding of the community becomes visible.

    The ultimate destiny of those who are said not to be counted as being in God’s covenant or not to know God’s covenant is destruction:  "All those who spurn his word he [God] will destroy from the world" (5.19).  It is possible, however, for one who has entered the covenant to be expelled permanently from the community, and so share the same eternal destiny as those who have never joined the community.  There are many infractions, the result of which is the imposition of temporary punishments followed by full restitution.  But in four cases, an infraction leads to permanent expulsion.  First, the man who blasphemes while reading the book or saying the blessings "shall be excluded and not return again to the council of the community" (7.1b-2a).  (The book is probably the book of the law.)  Probably, in accordance with Lev 24:15-16 (see also 1 Sam 3:13), blaspheming means to curse God.  Second, the man who slanders "the many" is to be expelled permanently (7.16b-17a).  Third, the one who grumbles against the authority of the community is likewise to be excluded with no chance of restoration (7.17).  Finally, "Every man who has been in the council of the community for as long as a period of ten years, and whose spirit then backslides by being treacherous towards the community, and he leaves the teachers of the many to walk in the stubbornness of his heart, shall never again return to the community" (7.22-23).  It is possible for a member of fewer than ten years to be restored if he returns after leaving the community (7.18), but not a member of long standing.  To be removed from the community is to be disqualified from receiving eschatological blessing at the time of God’s visitation.
 

1.3. 1QS 8.1-9.26a

This part of the Rule of the Community is another programmatic text; parts of this section perhaps go back before the inception of the community.   The purpose and underlying principles of the community are restated, along with some of the rules governing the membership.  1QS 8.1-9.11 concerns itself predominantly with the general membership, while 9.12-26a provides directions for the leaders of the community.

    In this section, the biblical distinction between intentional and unintentional violations of the Torah is brought to bear on infractions by members of the community (Num 15).  What is said, however, tends to be unsystematic and even contradictory, reflecting perhaps different stages in the development of the community's disciplinary procedures.   In 1QS 8.16b-19 a man who strays “with a high hand" from any of the commandments shall not touch the purity of the men of holiness, nor know any of its counsels.”  To stray “with a high hand” is to sin intentionally and knowingly (see 7.3 and 9.1.).  Although to sin in this way is serious, the violator is not without hope.  When that man has given evidence by his behavior that he has repented ("until his works have become purified from all deceit by walking with those perfect of way") can he be restored to the community; at this time he can eat of the pure meal (“touch the purity”) and be part of the counsel sessions.  In other words, the errant member is put on probation until he has proven himself to be habitually obedient or “perfect of the way.”   (Presumably, his restoration includes the removal of his objective guilt by some means.)

    1QS 8.20-9.2, set off by the scribe from the preceding, however, provides another set of procedures for the discipline of the members of the community (see 4QS MS D Frg. 3.1).  The man who violates "a word of the Torah of Moses" (8.22) either intentionally or through negligence is to be permanently expelled from the community (8.22b-23a).  The difference between disobeying intentionally and through negligence seems to be between a disobedient act done purposively and one done without premeditation as a result of a general moral laxity, a sort of criminal negligence.  In both case, the penalty is equally as severe; unlike 1QS 8.16b-19, there does not seem to be the possibility of a second chance after sinning “with a high hand.”  On the other hand, the man who sins unintentionally, is not permanently removed from the community, but is disciplined and put under probation for two years, being forbidden from “the purity” (i.e., the pure meal) and “the council” (8.24).  It seems that unintentional violations of the Torah are those accidental and unknowing acts of disobedience.  When he has proven by his actions that “his way is perfect,” the violator may be readmitted to full membership and the privileges of participating in “the session, in study and in council of the many (8.26).  To prove that one’s way is perfect requires that one not commit any more unintentional sins during the two-year probation period.  (As a condition of restoration presumably the objective guilt incurred by the transgression is removed by some means.)

    Instructions for the Master are provided in 1QS 9.12-26a.  Among other things, he is to examine the spirit of each man seeking admission to the community (9.14b-16a).  For example, he is said to be responsible "to separate and weigh the sons of righteousness according to their spirits."  Joining the community is a commitment to obedience; the Master's task is to ensure that the “spirits” of the initiates are suited to make this commitment.  In other words, he is to weed out those who seek membership who are unlikely to carry through on their pledge to be obedient to the Torah.
 

2. The Damascus Document

The Damascus Document has obvious overlaps of content with the Rule of the Community.  Its intended audience, however, seems to be members outside of the community at Qumran, for much of the legislation has in view life among non-sectarian Jews and Gentiles.  The Damascus Document consists of two major divisions:  the exhortation (1-8; 19-20); a collection of laws (9-16).

2.1. CD 8.21b (parallel to CD MS B 19.33b-34a); CD MS B 19.34b-20.22a

This portion deals in general with the discipline of members of the community, of both outright apostates and those who have merely fallen short of the community's standards in some way.  Apostates appear to be those who reject the very principles of the community.  They are permanently expelled from the community, being denied all the benefits accruing to those who enter into the new covenant (CD MS B 19.33b-35/CD A 8.21b; CD MS B 20.8b-12).   Although there seems to be distinguished an original group of apostates from later ones (CD MS B 20.10b-11a), there is no difference in their status as apostates.  It is possible, however, to be lax in obedience and still not be expelled permanently from the community; in such a case a man has not repudiated the principles of the community, but has merely failed to live up to its standards.  Such a one who "is slack in doing the precepts of the righteous" is reproved by the "men of the community," and suspended from the community "until the day he returns to stand in the assembly of the men of perfect holiness" (CD MS B 20.5).  Presumably only when he has repented is he allowed to return.
 

2.2. CD MS B 20.22b-34

CD B 20.22b-7a also deals with apostates from the community; each case shall be examined on an individual basis.  The warning is issued, however, that when “the glory of God appears to Israel” all apostates will be destroyed.  In contrast to the apostates, a glorious fate awaits the members of the community in good standing, designated earlier as “the repentant from the sin of Jacob” (CD B 20.17).  To be a member in good standing consists of several things.  It is to obey the Law perfectly in accordance with its proper interpretation as well as the regulations specific to the community (CD B 20.27b-28a).  It is also is to submit to the authority of the teacher of righteousness (CD B 20.28b).  Finally, it includes participation in corporate confession:  "Truly we have acted wickedly, we and our fathers, in that we have walked contrary to the statutes of the covenant; righteousness and truth are your judgments upon us" (20.28b-30a).  Those who meet these criteria will be rewarded at the end:  "They will rejoice and be glad, and their heart will be strong, and they will triumph over the sons of the earth, and God will atone for them, and they will see his salvation because they have taken refuge in his holy name" (20.33b-34).  Political ascendancy and atonement are the eschatological benefits.

2.3 CD 15-16; 9-14

This section contains regulations for the members of the community.  Significant is that those who have entered the community are described as "those who have returned to the Law of Moses" (15.9; 16.1, 4b-5a).  As expected, disobedience after having entered the community brings certain negative consequences.  The one who curses his fellow commits a capital offence (9.1-8).  Similarly, the one who promotes apostasy is to be dealt with in the same way that the necromancer and the diviner are dealt with in the Torah (12.1-3a).  That is, he is to be cut off, which could mean that such a one is executed or perhaps expelled permanently from the community.  By contrast, the one who profanes the Sabbath or the festivals is not to be executed, contrary to the Torah, but rehabiliated:  "For watching over him belongs to the sons of men; if he is healed from it, they shall watch over him for seven years, and after this he shall return to the community" (12.4b-6a). (See similar disciplinary measures in 4QDamascus Document [4Q267] Fr 18, col 4.).  Interestingly, in CD A 10.3, it is stipulated that no man who sins intentionally shall be believed as a witness unless he repents.  What is implied is that intentional sins can be forgiven, perhaps on the condition of repentance alone. (See similar disciplinary measures in 4QDamascus Document  [4Q267] Fr 18, col 4.)