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Sefirah at Qumran: Aspects of the Counting Formulas for the First-Fruits Festivals in the Temple Scroll

Wheat (cols. 18:10-19:9); the festival of New Wine (cols. 19:11-21:10); and the festival of New Oil (cols. 21:12-23:02). According to Lev 23:15-16, the biblical festival of first-fruits must follow the waving of the Omer by 50 days. Likewise, the Scroll's New Wheat festival follows the waving of the Omer by 50 days, and the festivals of New Wine and New Oil each follow in sequence at similar intervals of 50 days. Yadin has examined the counting formulas for these festivals in the Scroll, especially the one for New Oil (col. 21:1214a), and has concluded that the first day of each festival is also counted as the last day of the preceding festival, so that the intervals between them are actually 49 days or seven whole weeks (Yadin 1977, I: 85-86, 95). By this reckoning, the first day of each festival is the same day of the week. Furthermore, Yadin has drawn upon a small fragment published in transliteration by Milik (1957: 25), which dates the festival of New Oil to the 22nd day of the month, to claim that the festival of New Oil mentioned in the Temple Scroll fell on the 22nd day of the sixth month of the year. By counting back 49 days for each festival, he dated the festival of New Wine to the third day of the fifth month, the festival of New Wheat to the fifteenth day of the third month, and the waving of the Omer to the 26th day of the first month. The dates of the waving of the Omer and the festival of New Wheat correspond to those given in the book of Jubilees, both of which are Sundays. This allows Yadin to claim that each first-fruits festival falls on a Sunday (literally, "the day after the Sabbath") and that the calendar represented in the Temple Scroll is the same as the solar calendar of the book of Jubilees (Yadin 1977, I: 95-96).1 Baruch Levine (1978: 7-11) offered a different interpretation of the counting formulas for the first-fruits festivals in the Temple Scroll. He argued that the phrase ?eba' Sabbatot temimot in cols. 18:11, 19:12, and 21:13 referred not to "seven whole Sabbaths" but to "seven whole weeks," as indicated by the occurrence of sib a -abl C 6t in col. 19:12. He further argued that mimmohorat haMabbat does not necessarily mean "the day after the Sabbath" (i.e., Sunday) according to a literal interpretation of the phrase, which would support Yadin's position, but that the phrase can also refer to "the day after Passover" (i.e., the 16th of Nisan) in accordance with Josh 5:11 and traditional Jewish interpretation. According to Levine, mimmoho6rat haS?abbat was eliminated by the author of the Temple Scroll in his renditions of Lev 23:15a, possibly to counter any notions that each of the first-fruits festivals and the waving of the Omer should always fall on Sunday, the day after the Sabbath. If this is the case, the position of the advocates of the Qumran-Jubilees calendar would be undermined, since by eliminating mimmohorat